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Exodus Chapter
Fifteen
New King James Version
(NKJV)
INTRODUCTION TO
EXODUS 15
This chapter contains the
song of Moses
and of the children of Israel
on the banks of the Red sea; in
which they celebrate their passage through it
the destruction of Pharaoh and
his host in it
and the glory of the divine perfections displayed therein
interspersed with prophetic hints of things future
Exodus 15:1 which
same song was sung by the women
with Miriam at the head of them
attended with
timbrels and dances
Exodus 15:20
an
account is given of the march of the children of Israel from the Red sea to the
wilderness of Shur
and of the bitter waters found at Marah
which occasioned a
murmuring
and of their being made sweet by casting a tree into them
Exodus 15:22 when
they were told by the Lord
that if they would yield obedience to his
commandments
they should be free from the diseases the Egyptians had been
afflicted with
Exodus 15:26
and
the chapter is concluded with their coming to Elim
where they found twelve
wells of water
and seventy palm trees
and there encamped
Exodus 15:27.
Exodus 15:1 Then Moses and
the children of Israel sang this song to the Lord
and spoke
saying: “I will sing to the Lord
For He has triumphed
gloriously! The horse and its rider He has thrown into the sea!
YLT 1Then singeth Moses and the sons of Israel
this song to Jehovah
and they speak
saying: -- `I sing to Jehovah
For
triumphing He hath triumphed; The horse and its rider He hath thrown into the
sea.
Then sang Moses
and the children of Israel this song unto the Lord
.... Which is
the first song recorded in Scripture
though no doubt before this time songs of
praise were sung to the Lord; the people of God having occasion in all ages
more or less to sing his praises. The JewsF14Targum in Cant. i. 1.
speak of ten songs
the first of which was sung by Adam
when his sins were
forgiven him
and this song of Moses is the second; though sometimes they sayF15Shemot
Rabba
sect. 23. fol. 107. 3.
from the creation of the world to the standing
of Israel by the Red sea
we do not find that ever any man sung a song but
Israel; God created the first man
but he sang no song: however
this is the
first on record
and is a typical one; Moses the composer of it
and who bore a
principal part in it
and was the deliverer of the people of Israel
was a type
of Christ
the Redeemer of his church: and Israel that joined with him in it
and were the persons delivered
were typical of the spiritual Israel of God
redeemed by Christ; and the deliverance here celebrated bore a great
resemblance to the redemption wrought out by him; and Christ
the Angel of the
Lord
that went before the Israelites through the Red sea
and fought for them
is the principal person concerned in it
and who is meant by the Lord
throughout the whole of it
and to whom it is sung; and a song upon a similar
occasion to this will be sung in the latter day
upon the destruction of
spiritual Egypt
or antichrist
and is called the song of Moses and the Lamb in
allusion to it
Revelation 15:3 The
JewsF16Tikkune Zohar
correct. 10. fol. 20. 2. say
this shall be
sung at the time
when the wicked shall perish out of the world
and observe
that it is not written שר
"then sung"
but
ישיר
"then shall sing"
&c. Moses had
reason to sing
since God had heard his prayer
and had done him honour before
the people
and he was both an instrument of and a sharer in the salvation
wrought; and the children of Israel had reason to sing
inasmuch as they were a
people chosen of God
and distinguished by him; were redeemed from bondage
called out of Egypt
and now saved out of the hands of their enemies
who were
all destroyed
and they brought safely through the Red sea
and landed on firm
ground. And the time when they sung this song was then
when they had passed
through the sea on dry land; and when they had seen the Egyptians their enemies
dead on the sea shore; and when they were in a proper frame of spirit to sing
when they had taken notice of and considered what great and wonderful things
the Lord had done for them
and their minds were suitably impressed with a
sense of them; when they were in the exercise of the graces of the fear of God
and faith in him
and which is necessary to the performance of all religious
duties
and particularly this of singing the praises of God:
and spake
saying
I will sing unto the Lord: that went before them in
a pillar of cloud and fire; who had led them safely through the Red sea
and
troubled and destroyed the host of the Egyptians; even the same Jehovah
who
has undertook the salvation of his people
is become the author of it
and to
whom the song of redeeming grace is due:
for he hath
triumphed gloriously; over Pharaoh and all the Egyptians
the enemies of Israel
as
Christ has over sin
in the destruction of it by his sacrifice
and over Satan
and his principalities and powers
when he spoiled them on the cross
and over
death the last enemy
and all others; over whom he has made his people more
than conquerors
through himself: or
"in excelling he excels"F17גאה גאה "excellendo
excelluit"
Piscator. ; all the angels of heaven
in his name
and nature
relation
and office; and all the sons of men
even the greatest among them
being King of kings
and Lord of lords; in the wonderful things done by him
no
such achievements having ever been wrought by any of them: or
"in
magnifying
he is magnified"F18"Magnificando magnificatus
est"
Pagninus
Montanus
Vatablus. ; appears to be what he is
great in
his nature
perfections
and works; and to be magnified
or declared to be
great
and extolled as such by all that know and fear him:
the horse and
his rider hath he thrown into the sea; the horses and horsemen
of Pharaoh; and which is not amiss allegorically applied
by TertullianF19Contr.
Marcion
l. 4. c. 20.
to the world and the devil; the world is the horse
and
the rider the devil; that being under his power and direction
he being the god
of it
and working effectually in it; spurring and exciting the men of it to
every sinful lust and pleasure; and may be put for all the spiritual enemies of
God's people
especially their sins; which are cast by the Lord into the midst
of the sea
never to be seen and remembered any more
and which is to them
matter of a song of praise and thanksgiving.
Exodus 15:2 2 The Lord is my
strength and song
And He has become my salvation; He is my God
and I
will praise Him; My father’s God
and I will exalt Him.
YLT 2My strength and song is JAH
And He is become
my salvation: This [is] my God
and I glorify Him; God of my father
and I
exalt Him.
The Lord is my
strength and song
..... The strength of Moses and the children of Israel against
the fears of the Egyptians
and of entrance into the Red sea; who inspired them
with courage
and strengthened their faith
neither to fear being destroyed by
the one
or drowned in the other; and so in the glory of his nature
and of his
divine perfections
of his justice
holiness
faithfulness
truth
and
goodness
he was the subject matter of their song. As Christ is the strength of
his spiritual Israel
the author and giver of strength unto them
the strength
of their lives
their hearts
and graces; and who strengthens them to do his
will and work
to exercise every grace
withstand corruptions
resist
temptations
bear afflictions
and overcome every enemy; and who on the account
of the glory of his person
the beauty
fitness
and fulness of it
and because
of his offices of Mediator
Saviour
prophet
priest
and King
as well as by
reason of what he has done for them
the righteousness he has brought in
and
the salvation he has wrought out
is the sum and substance of their song of
praise:
and he is
become my salvation; the salvation of Israel in a temporal sense
having saved them
out of the hands of the Egyptians their enemies; and the salvation or Saviour
of his spiritual Israel
who are saved by him with an everlasting salvation; he
is not only their Saviour
but salvation itself; being not only the author of
it
and that being in him for them
but made that itself unto them
even their
all in all; their righteousness
atonement
peace
light
life
food
health
comfort
and joy; all their grace being in him
and from him
as well as their
eternal glory and happiness: and this he is to them now
he is their salvation
by impetration having obtained it by his obedience
sufferings
and death; and
by application
they being convinced of their need of salvation by him
and the
suitableness of it to them
seek to him for it
desire that and no other
which
is brought nigh unto them by the Spirit of God
and witnessed to by him as
theirs; so that they are already saved by grace
through faith and hope in
Christ; and of their particular interest in it
they have knowledge by the same
Spirit
which fills them with joy unspeakable and full of glory. This and the
preceding clause are words so very expressive
and contain such fulness of
matter
and such interesting things
that both the psalmist David
and the
church
in the times of the evangelic prophet Isaiah
have borrowed them to
express their sense of the great things the Lord was to them
and had done for
them
Psalm 118:14.
he is my
God
and I will prepare him an habitation; Christ is God
truly
God
as appears from the names given him
particularly Jehovah; from the
perfections ascribed to him
from the works done by him
and from the worship
of him both by angels and men; and he is his people's God
their Immanuel
God
in their nature
the God in whom they believe
and in whom they have an
interest; he is the God of their salvation
the Lord their righteousness; their
Lord
head
and King; their husband
beloved
Father
brother
friend; their
God and guide
even unto death; their portion and exceeding great reward
now and
hereafter: wherefore Moses
or the people of Israel
or both
determine to
"prepare" him an "habitation"
being concerned that he had
no better dwelling place among them than he had; and seem to have some respect
unto
and knowledge of an habitation hereafter to be built
the tabernacle and
temple; which were typical of the human nature of Christ
and of his church;
but then they were both of God's preparing
and not men's; wherefore an
habitation in the hearts of
his people may be chiefly designed; the
preparation of which
though it is principally and efficaciously of the Spirit
of God
yet in some sense may be said to be prepared by the saints
when they
show a concern for grace to be in exercise; to have duty regularly and
constantly performed in a manner acceptable to him
and that no disturbance be
given to occasion his departure from them. The Septuagint version is
"I
will glorify him"; with soul and body
which are both his; and so much to
the same purpose other versions
"I will decorate or beautify"F20ואנוהו δοξαζω
αυτον Sept. "glorificabo eum"
V. L. "laudabo
eume"
Syr. Samar. "hunc decorabo"
Tigurine version;
"condecorabo eum"
Piscator. him; declare his beauty and glory
and
speak in praise of it: "my father's God
and I will exalt him";
Christ was not only the God of Amram
the father of Moses
who was a good man;
but the God of Abraham
Isaac
and Jacob
as he declared himself to be
Exodus 3:6
the
ancestors not only of Moses
but of all the children of Israel. This shows the
antiquity of Christ
that he was their fathers' God
and that he is to be
trusted and depended on
as he was by their fathers
and to be regarded
and
highly valued and esteemed
having been their fathers' friend
and is a reason
why he should be exalted by them; for though he cannot be raised higher than he
is
being the Son of the Highest
God over all
blessed for ever
whose kingdom
ruleth over all
and is now as man ascended on high
and is highly exalted by
his Father
and at his right hand
and glorified by him with himself; yet he
may be said to be exalted and lifted up by us
when we celebrate and set forth
the height of his glory and excellency
by asserting his proper deity
ascribing
the same perfections
worlds
and worship to him
as to his Father
by
attributing distinct divine personality to him
confessing his eternal sonship
owning him in all his offices
and giving him the glory due unto him on account
of them
and for salvation wrought out by him; the whole honour and praise of
it belong to him: he may and should be exalted in the hearts of his people
in
their thoughts and affections
and with their lips in songs of praise; and in
the house of God
and the ordinances of it
where everyone should speak of his
glory; the reasons are
because he is above all in his person and perfections
is the only Mediator
Saviour
and Redeemer
and to exalt him is the way to be
exalted
Proverbs 4:8.
Exodus 15:3 3 The Lord is a
man of war; The Lord
is His name.
YLT 3Jehovah [is] a man of battle; Jehovah [is]
His name.
The Lord is a
man of war
.... A "man"
which has respect to the future
incarnation of Christ
for as yet he was not really man; though it was
purposed
covenanted
agreed to
and prophesied of
that he should
as he after
was; not a mere man
as appears by the following clause: "a man of
war"; or a warrior; being engaged in war
and inured to it; having to do
with very powerful enemies
Satan and his principalities and powers
the world
and the great men of it
antichrist
and all the antichristian states. A
warrior well versed in all the arts of war
and abundantly qualified for it
having consummate wisdom
strength
and courage
and thoroughly furnished and
accoutred for it; having on the breastplate of righteousness
the helmet of
salvation
the garment of vengeance
and cloak of zeal
and a vesture dipped in
blood; and with a sword girt on his thigh
or drawn
or coming out of his
mouth; and with a bow and arrows
going forth conquering
and to conquer; for
he is a victorious one
who has conquered sin
Satan
and the world
and will
subdue all others
and make his people more than conquerors
through him. He is
not a common man of war or warrior; he is the Captain of the Lord's host
the
Leader and Commander of the people
the Generalissimo of the armies in heaven
and earth
and is a Prince and King at the head of them:
the Lord is his
name; or Jehovah
which proves him to be more than a man; and being
so
it is no wonder that he is so mighty
powerful
and victorious.
Exodus 15:4 4 Pharaoh’s chariots and his
army He has cast into the sea; His chosen captains also are drowned in the Red
Sea.
YLT 4Chariots of Pharaoh and his force He hath
cast into the sea; And the choice of his captains Have sunk in the Red Sea!
Pharaoh's
chariots and his hosts hath he cast into the sea
.... Which was done by
the Angel of the Lord
who was Jehovah himself
our Immanuel
and man of war
as appears from Exodus 14:17
an
emblem of the destruction of antichrist
and all the antichristian states
of
which Pharaoh and his host were types:
his chosen
captains also are drowned in the Red sea: who were appointed over
his chosen chariots
which all perished in the sea together. In the carnage
that will be made by Christ
the warrior and conqueror
among the followers of
antichrist
the man of "sin"
the antitypical Pharaoh
the flesh of
captains is mentioned for the fowls of heaven to feed upon
Revelation 19:18.
Exodus 15:5 5 The depths have covered
them; They sank to the bottom like a stone.
YLT 5The depths do cover them; They went down into
the depths as a stone.
The depths have
covered them
.... The depths of the sea covered Pharaoh and his host
so as to
be seen no more; and in like manner will mystical Babylon
or antichrist
be
destroyed
and be no more found and seen; as likewise the sins of God's people
being cast into the depths of the sea
and covered with the blood of Christ
will be seen no more; when they are sought for
they shall not be found:
they sunk into
the bottom as a stone; into the bottom of the sea
as a stone thrown into anybody of
water sinks and rises not up again; this circumstance is observed by Nehemiah 9:11.
their
persecutors thou threwest into the deep
as a stone into the mighty waters; and thus a
stone like a millstone being taken by an angel and cast into the sea
is made
an emblem of the irrecoverable ruin and destruction of Babylon
or antichrist
Revelation 18:21.
Exodus 15:6 6 “Your right hand
O Lord
has become
glorious in power; Your right hand
O Lord
has dashed the enemy in
pieces.
YLT 6Thy right hand
O Jehovah
Is become
honourable in power; Thy right hand
O Jehovah
Doth crush an enemy.
Thy right hand
O Lord
is become glorious in power
.... In bringing the
children of Israel out of Egypt
and through the Red sea
and in the
destruction of Pharaoh and the Egyptians; and so the right hand of Christ
expressive of his power
he has in and of himself
and is the same with his
Father's
and is mighty
yea
almighty
is become glorious
famous
and
illustrious
in the redemption and salvation of his people
by bearing their
sins
and working out a righteousness for them; and in the destruction of their
enemies
sin
Satan
the world
and death
as is more fully expressed in the
next clause:
thy right hand
O Lord
hath dashed in pieces the enemy; in a literal sense
Pharaoh and his host
the avowed enemies of Israel; and
in a spiritual sense
those before named
together with all the antichristian party
those enemies of
Christ
and his people
whom he wilt break to shivers as a potter's vessel
Revelation 2:27.
Exodus 15:7 7 And in the greatness of
Your excellence You have overthrown those who rose against You; You sent forth
Your wrath; It consumed them like stubble.
YLT 7And in the abundance of Thine excellency Thou
throwest down Thy withstanders
Thou sendest forth Thy wrath -- It consumeth
them as stubble.
And in the
greatness of thine excellency
.... Christ has an excellency in him
a
greatness of excellency
a superlative one; he has a more excellent name and
nature than the angels
being a divine Person; and a more excellent ministry
as man and Mediator
than any of the sons of men
as prophet
priest
and King;
and is superlatively excellent in his operations
has wrought out a most
excellent righteousness
offered up a more excellent sacrifice than ever was
offered
and obtained a great
glorious
and excellent salvation for his
people; in consequence of which is what is next asserted:
thou hast
overthrown them that rose up against thee; against his person and
his people
who are in such strict union with him as to be reckoned as himself;
and those that rise up against them
he reckons as rising up against him
or as
his enemies; and both the one and the other are overthrown by him
as were
those that rose up against him in person when on earth
as Herod
Pontius
Pilate
the people of the Jews
with the Gentiles
and as will be antichrist
and his followers
and all the spiritual enemies of the people of God:
thou sentest
forth thy wrath
which consumed them as stubble; the wrath of the Lord
God Almighty is like fire
and wicked men are as chaff and stubble; and as
those cannot stand before fire
but are suddenly and quickly consumed with it;
so neither can the wicked
the enemies of Christ and his people
stand before
the wrath of the Lamb
when the great day of it is come
but must be presently
destroyed by it; see Isaiah 51:20.
Exodus 15:8 8 And with the blast of Your
nostrils The waters were gathered together; The floods stood upright like a
heap; The depths congealed in the heart of the sea.
YLT 8And by the spirit of Thine anger Have waters
been heaped together; Stood as a heap have flowings; Congealed have been depths
In the heart of a sea.
And with the
blast of thy nostrils the waters were gathered together
.... From the
bottom of the sea
and divided and laid on heaps; and this by a strong east
wind
called the blast of the nostrils of the Lord
because as easily brought
by him as a man's breath or wind is drawn through his nostrils; and thus Christ
with the breath of his mouth
and the brightness of his coming
will destroy
antichrist
2 Thessalonians 2:8.
the floods
stood upright as an heap; though a fluid body
yet by the power of Christ were raised up
and continued upright
firm and consistent; as things dry and solid may be laid
and heaped up on one another
and remain firm and stable; and so did the waters
of the sea
they stood like a wall
and were as firm as a rock; while the
Israelites passed between them
they stood upright
and lift up their hands
as
if they blessed them; or blessed God for the deliverance of them
or in
admiration of it; see Exodus 14:22
Exodus 15:9 9 The enemy said
‘I will
pursue
I will overtake
I will divide the spoil; My desire shall be satisfied
on them. I will draw my sword
My hand shall destroy them.’
YLT 9The enemy said
I pursue
I overtake; I
apportion spoil; Filled is my soul with them; I draw out my sword; My hand
destroyeth them: --
The enemy said
.... That is
Pharaoh
who repented that he had let Israel go; an emblem of Satan
who when
the people of God are taken out of his hands is uneasy at it
and seeks to
recover them again into his possession; or of antichrist breathing out
threatening and slaughter to the saints
the reformers departed from him
and
delivered out of his captivity:
I will pursue
I will overtake
I will divide the spoil; which words being
expressed without the copulative "and"
show the passion he was in
the hastiness of his expressions
and the eagerness of his mind; and being
delivered in such an absolute manner
"I will"
"I will"
&c. denote not only the fixed resolution and determination he had made to
pursue
but the assurance he had of carrying his point; he thought as surely
as he pursued he should overtake
and overtaking should conquer
and get into
his hands all the riches the people of Israel went out of Egypt with:
my lust shall
be satified upon them; both his lust of covetousness to possess himself of the wealth
the people had of their own
and which they had spoiled the Egyptians of
by
borrowing of them; and also his lust of revenge and cruelty upon them; as
appears from what follows:
I will draw my
sword; out of its scabbard
and sheathe it in them:
my hand shall
destroy them; which he made no doubt of
they being an unarmed people; and
therefore
though numerous
were unable to engage with him
and defend
themselves; see Revelation 6:14 and
with it compare Isaiah 10:11.
Exodus 15:10 10 You blew with Your wind
The
sea covered them; They sank like lead in the mighty waters.
YLT 10Thou hast blown with Thy wind The sea hath
covered them; They sank as lead in mighty waters.
Thou didst blow
with thy wind
.... A strong east wind
Exodus 14:22 which
is the Lord Christ's
who has it in his treasury
holds it in his fists
sends
it out as he pleases
and it fulfils his word and will:
the sea covered
them; which stood up in an heap as a wall to let Israel pass through
and fell down with all its waves and billows with great force upon the
Egyptians
and covered and drowned them:
they sunk as
lead in the mighty waters; which is a very heavy metal
and
being
cast into the water
sinks to the bottom at once
as did the Egyptians in the
Red sea
and as Babylon the great will
and never rise more
Revelation 18:21.
Exodus 15:11 11 “Who
is like You
O Lord
among the gods? Who is like You
glorious in holiness
Fearful in
praises
doing wonders?
YLT 11Who [is] like Thee among the gods
O Jehovah?
Who [is] like Thee -- honourable in holiness -- Fearful in praises -- doing
wonders?
Who is like
unto thee
O Lord
among the gods?.... For the perfections
of his nature
for the blessings of his goodness
and for the works of his
hands; and especially for the greatness and excellency of his power
seen in
the salvation of his people
and the ruin of their enemies: there is none like
him "among the mighty ones"
as it may be rendered; among the mighty
angels
who excel in strength
and are sometimes called gods; or among the
mighty ones on earth; or the sons of the mighty
kings
princes
judges
and
civil magistrates of every rank and order; especially for the following things:
who is like
thee
glorious in holiness? some understand this of the holy place
either heaven
where Christ is glorious above all created beings; or the
church
where he shows himself glorious to his people: others
of holy persons
either holy angels
among whom he was at Sinai
and when he ascended on high
and will be when he comes again
in his own and his Father's glory; or the
saints
when he will bring them with him
and be glorified in them; but rather
it is to be understood of the attribute of his holiness
which is eminently and
perfectly in him; in his person
with respect to both his natures
divine and
human; the glory of which is displayed in all the works he has wrought
especially in the great work of redemption
which was undertook both for the
honour of the holiness and righteousness of God
and to redeem his people from
sin
and make them righteous and holy: it appears in the holy doctrines he
taught
and in the holy commandments and ordinances he enjoined his people
and
in his judgments on his enemies; in all which it is plainly seen that he loves
righteousness and hates iniquity
and there is none like him for it; there is
none holy as the Lord among angels or men
1 Samuel 2:2.
fearful in
praises; or
in the things for which he is to be praised; as the glories
and excellencies of his person
the blessings received from him
and through
him
both temporal and spiritual; grace
and all the blessings of it here
now
communicated
and glory and happiness promised and expected: and many things
for which he is to be praised
he is "fearful"
awful
and tremendous
in them; there are some things his right hand teaches him
and it does
deserving of praise
which yet are terrible
and such were they which are here
literally
referred to; the plagues upon the Egyptians
and the destruction of
Pharaoh and his host
called the wondrous works done in the land of Ham
and
terrible things by the Red sea
Psalm 106:22 and
yet these were matter of praise to Israel
and gave occasion for this song; and
such are they
in a spiritual sense
which he has done to his and our enemies:
when the year of his redeemed was come
it was a day of vengeance in his heart
and he exercised it; he made an end of sin
abolished death
destroyed him
which had the power of it
and spoiled principalities and powers; and a
dreadful slaughter will be made of antichrist and his followers
when the song
of Moses and the Lamb will be sung on account of it; and such dispensations of
Providence
and judgments on men
as on Pharaoh and antichrist
as they are
terrible to wicked men
they strike an awe on the people of God
at the same
time they furnish out a song of praise to them: moreover
this may respect not
only the matter of praise
but the reverend manner in which it is performed by
good men; who
as they have a concern that they cannot sufficiently praise the
Lord
and fear they shall not perform it aright
and sensible of their weakness
and imperfection
like the seraphim
cover their faces while they applaud his
perfections
particularly that of his holiness
and declare the earth is full
of his glory; so they desire to perform this
as all their other services
with
a holy fear and trembling
with reverence and godly fear since holy and
reverend is his name: it follows:
doing wonders; and for which
there is none like him; wonders Christ did before his incarnate state
both in
eternity
in the goings forth of his heart
in acts of love to his people
in
asking for them
and betrothing them
in becoming the surety of them
in
proposing to be a sacrifice in their stead
in entering into a covenant with his
Father on their account
in taking the care and charge of their persons
and in
being the treasury of all grace and glory for them; and likewise in time
being
concerned in the wondrous works of creation
which are a wonderful display of
divine wisdom
power
and goodness
and in all the affairs of Providence; for
there was not any remarkable occurrence
from the beginning of the world to the
time of his coming in the flesh
but he was concerned therein; as the drowning
of the old world
to whom previously he preached by his Spirit in Noah; the
burning of Sodom and Gomorrah
the plagues of Egypt
and the destruction of
Pharaoh and his host
the deliverance of the children of Israel
both out of
Egypt and Babylon
and many others: and when he became incarnate
how many
wonders were wrought by him? the incarnation itself was a wonderful instance of
his grace and condescension
to take upon him the nature of man
be made flesh
and dwell among them; and during his incarnate state on earth many wonders were
done by him; the doctrines he taught
the miracles he wrought
and especially
the great work of our redemption and salvation
which will be for ever the
wonder of men and angels; his raising himself from the dead
his ascension to
heaven
and his appearance there for his people
as well as his second coming
to judgment
are all marvellous things; and on account of all this
and more
he may well be called "wonderful"; for working wonders there is none
like him.
Exodus 15:12 12 You stretched out Your
right hand; The earth swallowed them.
YLT 12Thou hast stretched out Thy right hand --
Earth swalloweth them!
Thou
stretchedst out thy right hand
.... That is
exerted his power
and gave a
display and proof of it; of which the right hand is an emblem:
the earth
swallowed them; meaning Pharaoh and his host; for though they were drowned in
the sea
that being a part of the terraqueous globe
they may be said to be
swallowed in the earth; as Jonah
when in the depth of the sea
the earth and
its bars are said to be about him
Jonah 2:6 and
besides
many of Pharaoh's army might be swallowed up in the mud at the bottom
of the sea: nor is it improbable that those that were cast upon the banks and
sand
whom the Israelites stripped
might be afterwards swallowed up therein.
Exodus 15:13 13 You in Your mercy have led
forth The people whom You have redeemed; You have guided them in Your
strength To Your holy habitation.
YLT 13Thou hast led forth in Thy kindness The
people whom Thou hast redeemed. Thou hast led on in Thy strength Unto Thy holy
habitation.
Thou in thy
mercy hast led forth the people which thou hast redeemed
.... From
their servitude and bondage in Egypt; and so they were the Lord's people
peculiar to him
and distinct from all others: those he led forth
as out of
Egypt
so through the Red sea onward towards Canaan's land; which was owing to
his mercy
pity
and compassion to them in their affliction and distress: thus
the spiritual Israel are a people redeemed by Christ from the bondage of sin
Satan
and the law
and are his property
special and peculiar to him
and
distinguished from all others: those he leads forth out of the state of nature
in which they are
which is a very uncomfortable one
dark
bewildered
and
forlorn
and out of their own ways
both of sin and self-righteousness; he
leads them in himself the true way to eternal life
and in the paths of faith
truth
and holiness; and he leads to himself
his blood
righteousness
and
fulness
and into his Father's presence
into his house and ordinances
and at
last to heaven
the city of their habitation: and though it is sometimes in a
rough way he leads them thither
yet always in a right one; and this must be
ascribed to his grace and mercy
and not to the merits of his people: it was
owing to his mercy he engaged for them as a surety
and came into this world to
be their Saviour
in his love and pity he redeemed them; and it is according to
abundant mercy they are regenerated
and called
and saved:
thou hast
guided them in thy strength unto thy holy habitation; or rather
"art guiding them"F23נהלת
"commode ducis"
Junius & Tremellius. ; for as yet they were not
brought to their rest
the land of Canaan
where God had chosen a place for his
people and himself to dwell in; nor was the tabernacle as yet made
much less
the temple
where Jehovah took up his residence; but as he had brought out his
people Israel from Egypt with a strong hand
and mighty arm
he was guiding and
directing them onward in their journey
in the same greatness of his strength
which he would and did continue
until he brought them to the place he had
chosen for his habitation; which was typical
both tabernacle and temple
of
the human nature of Christ
in which the fulness of the Godhead dwells
and
which is holy
being perfectly free from sin
and to which the people of God
are guided as the new and living way to the Father
and whereby they have
communion with him: likewise they were an emblem of the church of God
where
Jehovah
Father
Son
and Spirit
dwell
and which consists of holy persons
and where holy services are performed; and hither the Lord guides and directs
his people
and where he gives them a nature and a place better than that of
sons and daughters; and also of heaven
where the Lord dwells
and which is the
habitation of his holiness
where are holy angels
and the spirits of just men
made perfect
and into which none shall enter but those that are holy; and
hither the Lord guides all his people
with his counsel
and by his Spirit and
word
and by his almighty power brings them thither;
Exodus 15:14 14 “The people will hear and
be afraid; Sorrow will take hold of the inhabitants of Philistia.
YLT 14Peoples have heard
they are troubled; Pain
hath seized inhabitants of Philistia.
And the people
shall hear
and be afraid
.... What follows from hence to the end of
the song is plainly prophetic
a prediction of future events; and this clause
respects the case of all the nations of the earth
who should hear the report
of the plagues
brought upon the Egyptians for the sake of Israel
and of their
being brought out of Egypt
and of their being led through the Red sea as on
dry land
and of the destruction of Pharaoh and his host in it
which report
would strike a panic in all that heard it
throughout the whole world; as well
as of what the Lord would after this do for them in the wilderness
see Deuteronomy 2:25.
sorrow shall
take hold of the inhabitants of Palestina; which was adjoining to
the land of Canaan
and through which in the common way their road lay to it.
Exodus 15:15 15 Then the chiefs of Edom
will be dismayed; The mighty men of Moab
Trembling will take hold of them; All
the inhabitants of Canaan will melt away.
YLT 15Then have chiefs of Edom been troubled:
Mighty ones of Moab -- Trembling doth seize them! Melted have all inhabitants
of Canaan!
Then the dukes
of Edom shall be amazed
Of which there were many
see Genesis 36:15 the
land being first governed by dukes
as perhaps it was at this time
though in
some few years after it had a king
Numbers 20:14 now
these
when they heard of the wonderful things that were done for Israel in
Egypt
at the Red sea
and in the wilderness
were astonished and surprised
and filled with fear and dread
see Deuteronomy 2:4
the mighty men
of Moab
trembling shall take hold upon them: as did on Balak the king
of Moab
and his people
Numbers 22:2
where
may be observed a literal accomplishment of this prophecy:
all the
inhabitants of Canaan shall melt away; as their hearts did
through fear
when they heard what God did for Israel against the Egyptians and
the Amorites
and understood that they were upon the march to their land to
invade it and dispossess them of it: see the fulfilment of this prediction in Joshua 2:9 thus
when Babylon shall be destroyed
as Pharaoh and his host were
and the people
of God saved out of the midst of her
as Israel was
the kings of the earth
will stand afar off for fear of her torment
and bewail and lament for her
Revelation 18:9.
Exodus 15:16 16 Fear and dread will fall
on them; By the greatness of Your arm They will be as still as a stone
Till
Your people pass over
O Lord
Till the people pass over Whom You have purchased.
YLT 16Fall on them doth terror and dread; By the
greatness of Thine arm They are still as a stone
Till Thy people pass over
O
Jehovah; Till the people pass over Whom Thou hast purchased.
Fear and dread
shall fall upon them.... On the several nations and people before mentioned
especially the Canaanites
which the Targums of Jonathan and Jerusalem
interpret of the fear of death
lest the Israelites should fall upon them and
destroy them
or God should fight for them
against them
and bring ruin and
destruction on them:
by the
greatness of thine arm they shall be as still as a stone; awed by the
power of God
visible in what he had done for the Israelites
and upon their
enemies; they should be like stocks and stones
immovable
have no power to
act
nor stir a foot in their own defence
and against Israel
come to invade
and possess their land; nor in the least molest them
or stop them in their
passage over Jordan
or dispute it with them
but stand like persons
thunderstruck
and as stupid as stones
not having any spirit or courage left
in them:
till thy people
pass over
O Lord
till the people pass over
which thou hast purchased;
pass over the brook of Arnon
and the ford of Jabbok
according to the Targum
of Jonathan; or the ford of Jabbok
and the ford of Jordan
according to the
Jerusalem Targum; the river of Jordan is doubtless literally meant
at least
chiefly; and the accomplishment of this prediction may be seen in Joshua 3:15 which
was an emblem of the quiet passage of Christ's purchased people
through the
ford or river of death
to the Canaan of everlasting rest and happiness:
Christ's people are purchased by him
who is able to make the purchase
and had
a right to do it
and has actually made it
by giving his flesh
shedding his
blood
laying down his life
and giving himself a ransom price for them: these
do
and must pass over Jordan
or go through the cold stream of death; it is
the way of all the earth
of good men as well as others; it is a passage from
one world to another; and there is no getting to the heavenly Canaan without
going this way
or through this ford; and all the Lord's purchased people
like
Israel
clean pass over through it
not one are left in it; their bodies are
raised again
their souls are reunited to them
and both come safe to heaven
and happiness: and
for the most part
they have a quiet and easy passage
the
enemy is not suffered to disturb them
neither the sins and corruptions of
their nature
nor an evil heart of unbelief
nor Satan with his temptations;
and the terrors of death are taken away from them; so that they can sit and
sing on the shores of eternity
in the view of death and another world
saying
death
where is thy sting? grave
where is thy victory? &c. and this is to
be ascribed to the greatness of Jehovah's arm
to his almighty power
on which
they lean
and go on comfortably in the wilderness; and by this they are
carried safely through death to glory
and it is owing to this that the enemy
and the avenger are stilled.
Exodus 15:17 17 You will bring them in and
plant them In the mountain of Your inheritance
In the place
O Lord
which
You have made For Your own dwelling
The sanctuary
O Lord
which Your
hands have established.
YLT 17Thou dost bring them in
And dost plant them
In a mountain of Thine inheritance
A fixed place for Thy dwelling Thou hast
made
O Jehovah; A sanctuary
O Lord
Thy hands have established;
Thou shalt
bring them in
.... Into the land of Canaan
which is often ascribed to the
Lord
as well as his bringing them out of the land of Egypt
see Deuteronomy 8:8
and plant them
in the mountain of thine inheritance; in the country which he
chose for the inheritance of his people and himself; one part of which was very
mountainous
called the hill country of Judea
and especially Jerusalem
round
about which mountains were; and particular respect may be had to Mount Moriah
and Zion
on which the temple afterwards stood
and which was called the
mountain of the Lord's house
and seems to be pointed at in the following
account: here Israel is compared to a vine as elsewhere
which the Lord took
out of Egypt and planted in the land of Canaan
where it took root and was
settled
see Psalm 80:8.
in the place
O
Lord
which thou hast made for thee to dwell in; that is
which he had
appointed for his habitation; for as yet neither the tabernacle nor temple were
built
in which he afterwards dwelt: in this sense the word "made" is
used in Proverbs 16:4.
in the
sanctuary
O Lord
which thy hands have established; that is
which he intended to establish
and would
and did establish; meaning
more
especially
the temple
and the holy of holies in it
which he directed Solomon
to build
and was a settled dwelling place for him
1 Kings 8:13
now
all this may be considered as typical of the church of Christ
and of his
bringing and planting his people there
which is a "mountain"
and
often signified by Mount Zion; is visible and immovable
the true members of it
being interested in the love of God
on the sure foundation of electing grace
secured in the everlasting covenant
and built on the rock Christ Jesus; and is
the Lord's "inheritance"
chosen by him to be so
given to Christ
and possessed by him as such
and as dear to him
and more so
than a man's
inheritance is to him: this is a "place" he has appointed
prepared
and made for himself to dwell in
and is the habitation of Father
Son
and
Spirit; and is a "sanctuary" or holy place
consisting of holy
persons established in Christ
as particular believers are
and the church in
general is; and though now sometimes in an unsettled state as to outward
things
yet ere long will be established on the top of the mountains: and
hither the Lord brings his purchased people
as sheep into his fold
as
children to his house
fitted up for them
as guests to partake of his
entertainments; and this is an act of his powerful grace upon them
and of his
distinguished goodness to them: and here he also plants them
for the church is
a plantation
a garden
an orchard of pomegranates
with pleasant fruits; and
such as are planted here are transplanted out of the world
and are first
planted in Christ
and receive the ingrafted word; and though ministers may be
instruments in planting
the Lord is the efficient; and those that are planted
by him are choice pleasant plants
fruitful ones
and shall never be plucked up:
but as this follows the passage of the Lord's people over Jordan into Canaan
land
it may rather be considered as an emblem of the heavenly state
and of
the Lord's bringing and planting his people there; which
like a mountain
is
an immovable and unalterable state
an inheritance incorruptible and eternal
the dwellingplace of Jehovah
a sanctuary or holy place
which his hand
prepared from the foundation of the world; and which he has established as
everlasting habitations for his people
where he brings their souls at death
and both souls and bodies in the resurrection morn to dwell with him for ever;
and which is a paradise
an Eden of pleasure
where he plants them as trees of
righteousness
next to Christ the tree of life
and where they are always
green
fruitful
flourishing
and shall never be hurt by any scorching heat or
blasting wind
or be trodden under foot or plucked up.
Exodus 15:18 18 “The Lord shall reign
forever and ever.”
YLT 18Jehovah reigneth -- to the age
and for
ever!'
The Lord shall
reign for ever and ever. Even that same Lord that is spoken of throughout this song
and
to whom everything in it is ascribed
and who is no other than the Lord Jesus
Christ; his reign began in eternity
when he was set up and anointed as King
over God's holy hill of Zion
his church
the elect
who were a kingdom put
under his care and charge
and which he will deliver up again one day
complete
and perfect: he reigned throughout the whole Old Testament dispensation
and
was acknowledged as well as prophesied of as a King; in his state of
humiliation he had a kingdom
though not of this world
and upon his ascension
to heaven he was made and declared Lord and Christ; and thenceforward his
kingdom became very visible in the Gentile world
through the ministration of
his word
accompanied by his almighty power; and ever since
more or less
he
has ruled by his Spirit and grace in the hearts of many of the children of men
and
ere long
will take upon him his great power
and reign
in a more
visible
spiritual
and glorious manner
in the midst of his churches
in the
present state of things; and then he will reign with all his saints raised from
the dead
for the space of a thousand years on earth
and after that will reign
with them for ever in heaven
in the ultimate state of glory and happiness: the
reigns of all others are but short
or
however
but for a time
but the reign
of Christ is for ever and ever; the reigns of sin
and of Satan
and of death
have an end
but of the government of Christ
and the peace thereof
there will
be no end; the reigns of the greatest potentates
emperors
and kings
of cruel
and tyrannical princes
such as Pharaoh
are limited to a certain time
as is
the reign of antichrist
which when ended
and the saints will have got the
victory over him
the song of Moses and the Lamb will be sung; but Christ's
kingdom is an everlasting kingdoms
and his dominion is evermore: the Targum of
Jonathan is
"let us set a crown on the head of our Redeemer
whose is the
royal crown
and he is King of kings in this world
and whose is the kingdom in
the world to come
and whose it is and will be for ever and ever;'and to the
same purpose is the Jerusalem Targum.
Exodus 15:19 19 For the horses of Pharaoh
went with his chariots and his horsemen into the sea
and the Lord brought back
the waters of the sea upon them. But the children of Israel went on dry land
in the midst of the sea.
YLT 19For the horse of Pharaoh hath gone in with
his chariots and with his horsemen into the sea
and Jehovah turneth back on
them the waters of the sea
and the sons of Israel have gone on dry land in the
midst of the sea.
For the horse
of Pharaoh went in with his chariots and with his horsemen into the sea
.... Meaning
not that particular and single horse on which Pharaoh was carried
but all the
horses of his that drew in his chariots
and all on which his cavalry was
mounted; these all went into the Red sea
following the Israelites thither:
these words are either the concluding part of the song
recapitulating and
reducing into a compendium the subject matter of it; or are a reason why Moses
and the children of Israel sung it; or else they are to be connected more
strictly with the preceding verse
and give a reason why the Lord reigns over
his people for ever; because he has destroyed their enemies
and delivered them
out of their hands:
and the Lord
brought again the waters of the sea upon them; after he had divided
them
for the Israelites to pass through them
he caused them to close again
and to fall upon the Egyptians and cover and drown them:
but the
children of Israel went on dry land in the midst of the sea; which was a
very wonderful thing
and was a just and sufficient reason for singing the
above song to the Lord
see Exodus 14:29.
Exodus 15:20 20 Then Miriam the
prophetess
the sister of Aaron
took the timbrel in her hand; and all the
women went out after her with timbrels and with dances.
YLT 20And Miriam the inspired one
sister of Aaron
taketh the timbrel in her hand
and all the women go out after her
with
timbrels and with choruses;
And Miriam the
prophetess
the sister of Aaron
.... The same
it is highly probable
that
is called the sister of Moses
Exodus 2:3
her
name Miriam is the same as Mary with us
and signifies bitterness; and
as the
HebrewsF24Seder Olam Rabba
c. 3. p. 9. Dibre Hayamim
fol. 2. 2.
observe
had it from the bitterness of the times
and the afflictions the
Israelites endured and groaned under when she was born; which is a much more
probable signification and reason of her name than what is given by others
that it is the same with Marjam
which signifies a drop of the sea; from
whence
they fancy
came the story of Venus
and her name of Aphrodite
the
froth of the sea: Miriam was a prophetess
and so called
not from this action
of singing
here recorded of her
for so all the women that sung with her might
be called prophetesses
though sometimes in Scripture prophesying intends
singing; but rather from her having a gift of teaching and instructing
and
even of foretelling things to come; for the Lord spoke by her as well as by
Moses and Aaron
and she
with them
were the leaders of the people of Israel
sent to them of the Lord
see Numbers 12:2
she
is particularly called the sister of Aaron
though she was likewise the sister
of Moses; the reason is
that being older than Moses
she was Aaron's sister
before his
and having lived all her days with Aaron almost
and very little
with Moses
was best known by being the sister of Aaron; and it is possible she
might be his own sister by father and mother's side
when Moses was by another
woman; however
it is said of her
she
took a timbrel
in her hand; and all the women went out after her with timbrels and with dances; timbrels were
a sort of drums or tabrets
which being beat upon gave a musical sound
somewhat perhaps like our kettledrums; and though dances were sometimes used in
religious exercises
yet the word may signify another kind of musical instruments
as "pipes" or "flutes"F25במחלת
"cum fistulis"
Junius & Tremellius
Piscator; "cum
tibiis"
Drusius; so Ainsworth.
as it is by some rendered; and by the
Syriac and Arabic versions
"sistrums"; which were musical
instruments much used by the Egyptians
and from whom the Israelitish women had
these; and as they were going to keep a feast in the wilderness
they lent them
to them
it is very probable
on that account; otherwise it is not easy to
conceive what use the Israelites could have for them
and put them to during
their hard bondage and sore affliction in Egypt: now with these they went out
of the camp or tents into the open fields
or to the shore of the Red sea
and
sung as Moses and the men of Israel did: to this the psalmist seems to refer in
Psalm 68:25.
Exodus 15:21 21 And
Miriam answered them: “Sing to the Lord
For He has triumphed gloriously!
The horse and its rider He has thrown into the sea!”
YLT 21and Miriam answereth to them: -- `Sing ye to
Jehovah
For Triumphing He hath triumphed; The horse and its rider He hath
thrown into the sea!'
And Miriam
answered them
.... The men
for the word is masculine; that is
repeated
and
sung the same song word for word after them
as they had done
of which a
specimen is given by reciting the first clause of the song:
sing ye to the
Lord; which is by way of exhortation to the women to sing with her
as
Moses begins the song thus: "I will sing unto the Lord":
for he hath
triumphed gloriously; the horse and his rider hath he thrown into the sea; See Gill on Exodus 15:1
the
manner of their singing
according to the JewsF26T. Hieros. Sotah
fol. 20. 3. T. Bab. Sotah
fol. 30. 2.
was
Moses first said
"I will
sing"
and they said it after him.
Exodus 15:22 22 So Moses brought Israel
from the Red Sea; then they went out into the Wilderness of Shur. And they went
three days in the wilderness and found no water.
YLT 22And Moses causeth Israel to journey from the
Red Sea
and they go out unto the wilderness of Shur
and they go three days in
the wilderness
and have not found water
So Moses
brought Israel from the Red sea
.... Or "caused them to journey"F1ויסע "et fecit proficisci"
Pagninus &
Montanus
Drusius; "jussit proficisci"
Junius & Tremellius
Piscator.
which some think was done with difficulty
they being so eager and
intent upon the spoil and plunder of the Egyptians cast upon the sea shore
the
harness of their horses being
as Jarchi observes
ornamented with gold and
silver
and precious stones; or as others
they had some inclination to return
to Egypt
and take possession of the country for themselves; the inhabitants of
it
at least its military force
being destroyed
and their armour in their
possession; but the truer meaning of the word is
that Moses
as their general
gave them the word of command to march
and till they had it they stayed at the
Red sea refreshing themselves
taking the spoils of the enemy
and singing the
praises of God; but when Moses gave them orders to set forward
they proceeded
on their journey:
and they went
out into the wilderness of Shur; the same with the wilderness of Etham
as
appears from Numbers 33:8 there
might be
as Aben Ezra conjectures
two cities in or near this wilderness
of
those two names
from whence it might be called: for
as Doctor Shaw saysF2Travels.
p. 312.
Shur was a particular district of the wilderness of Etham
fronting
the valley (of Baideah)
from which
he supposes
the children of Israel
departed: and Doctor Pocock saysF3Travels
p. 156. that the
wilderness of Shur might be the fourth part of the wilderness of Etham
for
about six hours from the springs of Moses (where
according to the tradition of
the country
the children of Israel landed
being directly over against Clysma
or Pihahiroth) is a winter torrent
called Sedur (or Sdur)
and there is a hill
higher than the rest
called Kala Sedur (the fortress of Sedur)
and from which
this wilderness might have its name: and by another travellerF4Journal
from Cairo
&c. p. 13. this wilderness is called the wilderness of Sedur:
and now it was the wilderness of Etham they were in before they went into the
Red sea
which has induced some to believe that they came out on the same shore
again; for the solution of which difficulty See Gill on Exodus 14:22
and they went
three days in the wilderness
and found no water; which must be very
distressing to such a vast number of people and cattle
in a hot
sandy
desert: this doubtless gave occasion to the stories told by Heathen authors
as
TacitusF5Hist. l. 5. c. 3.
and others
that the people of the
Jews
under the conduct of Moses
were near perishing for want of water
when
following a flock of wild asses
which led them to a rock covered with a grove
of trees
they found large fountains of water: the three days they travelled
here were the twenty second
third and fourth
of Nisan
in the beginning of
April.
Exodus 15:23 23 Now when they came to
Marah
they could not drink the waters of Marah
for they were bitter.
Therefore the name of it was called Marah.[a]
YLT 23and they come in to Marah
and have not been
able to drink the waters of Marah
for they [are] bitter; therefore hath [one]
called its name Marah.
And when they
came to Marah
.... A place in the wilderness
afterwards so called from the
quality of the waters found here; wherefore this name is by anticipation:
they could not
drink of the waters of Marah
for they were bitter; and they must
be very bitter for people in such circumstances
having been without water for
three days
not to be able to drink of them: some have thought these to be the
bitter fountains PlinyF6Nat. Hist. l. 6. c. 29. speaks of
somewhere
between the Nile and the Red sea
but these were in the desert of Arabia; more
probably they were near
and of the same kind with those that Diodorus SiculusF7Bibliothec.
l. 3. p. 172. makes mention of
who
speaking of the Troglodytes that inhabited
near the Red sea
and in the wilderness
observes
that from the city Arsinoe
as you go along the shores of the continent on the right hand
there are
several rivers that gush out of the rocks into the sea
of a bitter taste: and
so StraboF8Geograph. l. 17. p. 553. speaks of a foss or ditch
which
runs out into the Red sea and Arabian gulf
and by the city Arsinoe
and flows
through those lakes which are called bitter; and that those which were of old
time bitter
being made a foss and mixed with the river
are changed
and now
produce good fish
and abound with water fowl: but what some late travellers
have discovered seems to be nearer the truth: Doctor ShawF9Travels
p. 314. thinks these waters may be properly fixed at Corondel
where there is a
small rill
which
unless it be diluted by the dews and rain
still continues
to be brackish: another travellerF11A Journal from Grand Cairo to
Mount Sinai
A. D. 1722
p. 14
15. tells us that
at the foot of the mountain
of Hamam-El-Faron
a small but most delightful valley
a place called Garondu
in the bottom of the vale
is a rivulet that comes from the afore mentioned
mountain
the water of which is tolerably good
and in sufficient plenty
but
is however not free from being somewhat bitter
though it is very clear: Doctor
Pocock says there is a mountain known to this day by the name of Le-Marah; and
toward the sea is a salt well called Bithammer
which is probably the same here
called Marah: this Le-Marah
he says
is sixteen hours south of the springs of
Moses; that is
forty miles from the landing place of the children of Israel;
from whence to the end of the wilderness were six hours' travelling
or about
fifteen miles; which were their three days' travel in the wilderness
and from
thence two hours' travel
which were five miles
to a winter torrent called
Ouarden; where
it may be supposed
Moses encamped and refreshed his people
and from thence went on to Marsh
about the distance of eight hours
or twenty
miles southward from the torrent of Ouarden:
therefore the
name of it is called Marah; from the bitterness of the waters
which
the word Marah signifies; see 1:20.
Exodus 15:24 24 And the people complained
against Moses
saying
“What shall we drink?”
YLT 24And the people murmur against Moses
saying
`What do we drink?'
And the people
murmured against Moses
.... For bringing them into a wilderness where they could find no
water fit to drink; saying:
what shall we
drink? what shall we do for drink? where can we drink? this water is
not drinkable
and
unless we have something to drink
we
and our wives
and
children
and servants
and cattle
must all perish.
Exodus 15:25 25 So he cried out to the Lord
and the Lord showed him a
tree. When he cast it into the waters
the waters were made sweet. There
He made a statute and an ordinance for them
and there He tested them
YLT 25and he crieth unto Jehovah
and Jehovah
sheweth him a tree
and he casteth unto the waters
and the waters become
sweet. There He hath made for them a statute
and an ordinance
and there He
hath tried them
And he cried
unto the Lord
.... Or prayed
as all the Targums
that God would appear for
them
and relieve them in their distress
or
humanly speaking
they must all
perish: happy it is to have a God to go to in time of trouble
whose hand is
not shortened that it cannot save
nor his ear heavy that he cannot hear! Moses
knew the power of God
and trusted in his faithfulness to make good the
promises to him
and the people
that he would bring them to the land he had
swore to give them:
and the Lord
shewed him a tree
which when he had cast into the waters
the waters were made
sweet; what this tree was is not known; if it was in its own nature
sweet
as the author of Ecclesiasticus seems to intimate
when he says
in
chapter 38:5 "was not the water made sweet with the wood
that its virtue
might be known?" Yet a single tree could never of itself sweeten a flow of
water
and such a quantity as was sufficient for so large a number of men and cattle;
and therefore
be it what it will
it must be owing to a miraculous operation
that the waters were made sweet by it: but the Hebrew writers say the tree was
bitter itself
and therefore the miracle was the greater: GorionidesF12Heb.
Hist l. 6. c. 38. p. 742. says it was wormwood; and both the Targums of
Jonathan and Jerusalem call it the bitter tree
Ardiphne
which Cohen de LaraF13Ir.
David
p. 21. makes to be the same which botanists call Rhododaphne or rose
laurel
and which
he says
bears flowers like lilies
which are exceeding
bitter
and are poison to cattle; and so says Baal AruchF14Fol. 51.
3. ; and much the same has Elias LevitaF15In Methurgeman
fol. 9. 2.
: and this agrees well enough with the mystical and spiritual application that
may be made of this; whether these bitter waters are considered as an emblem of
the bitter curses of the law
for that bitter thing sin
which makes work for
bitter repentance; and for which the law writes bitter things against the
sinner
which
if not prevented
would issue in the bitterness of death; so
that a sensible sinner can have nothing to do with it
nor can it yield him any
peace or comfort: but Christ
the tree of life
being made under the law
and
immersed in sufferings
the penalty of it
and made a curse
the law is
fulfilled
the curse and wrath of God removed
the sinner can look upon it with
pleasure and obey it with delight: or whether these may be thought to represent
the afflictions of God's people
comparable to water for their multitude
and
for their overflowing and overwhelming nature
and to bitter ones
being
grievous to the flesh; especially when God hides his face and they are thought
to be in wrath: but these are sweetened through the presence of Christ
the
shedding abroad of his love in the heart
the gracious promises he makes and
applies
and especially through his bitter sufferings and death
and the fruits
and effects thereof
which support
refresh
and cheer
see Hebrews 12:2
there he made a
statute and an ordinance: not that he gave them at this time any particular law or
precept
whether moral or ceremonial
such as the laws of keeping the sabbath
and honouring of parents
which the Targum of Jonathan mentionsF16So
T. Bab. Sanhedrin. fol. 56. 2. Seder Olam Rabba
c. 5. p. 17. ; and to which
Jarchi adds that concerning the red heifer: but he gave them a general
instruction and order concerning their future behaviour; that if they hearkened
to his commandments
and yielded obedience to them
it would be well with them
if not they must expect to be chastised and afflicted by him
as is observed in
the following verse
to which this refers:
and there he
proved them; the people of Israel; by these waters being first bitter and
then sweetened
whereby he gave them a proof and specimen how it would be with
them hereafter; that if they behaved ill they must expect the bitter waters of
affliction
but
if otherwise
pleasant and good things: or
"there he
proved him"F17נסהו "tentavit
eum"
Pagninus
Montanus
Drusius
V. L. Tigurine version; "prebavit
eum"
Vatablus; "tentavit ipsum"
Junius & Tremellius
Piscator. ; Moses
his obedience and faith
by ordering him to cast in the tree
he showed him; but the former sense seems best to agree with what follows.
Exodus 15:26 26 and said
“If you
diligently heed the voice of the Lord your God and do what is
right in His sight
give ear to His commandments and keep all His statutes
I
will put none of the diseases on you which I have brought on the Egyptians. For
I am the Lord
who heals you.”
YLT 26and He saith
`If thou dost really hearken to
the voice of Jehovah thy God
and dost that which is right in His eyes
and
hast hearkened to His commands
and kept all His statutes: none of the sickness
which I laid on the Egyptians do I lay on thee
for I
Jehovah
am healing
thee.
And said
if
thou wilt diligently hearken to the voice of the Lord thy God
.... By this
and the following words
they are prepared to expect a body of laws to be given
unto them
as the rule of their future conduct; and though they were delivered
from the rigorous laws
bondage
and oppression of the Egyptians
yet they were
not to be without law to God
their King
Lord
and Governor
whose voice they
were to hearken to in all things he should direct them in:
and wilt do
that which is right in his sight; which he shall see and
order as fit to be done
and which was not to be disputed and contradicted by
them:
and wilt give
ear to his commandments
and keep all his statutes; whether
moral
ceremonial
or judicial
even all that either had been made known to
them
or should be hereafter enjoined them; and this at Mount Sinai
where they
received a body of laws
they promised to do; namely
both to hear and to obey
Exodus 24:3.
I will put none
of these diseases upon thee
which I have brought upon the Egyptians; in any of the
plagues inflicted on them
which they were witnesses of; from these they should
be preserved
if obedient
but if not they must expect them
or what was
similar to them
see Deuteronomy 28:27
for I am the
Lord that healeth thee; both in body and soul; in body
by preserving from diseases
and
by curing them when afflicted with them; and in soul
by pardoning their
iniquities
which
in Scripture
is sometimes signified by healing
see Psalm 103:3.
Exodus 15:27 27 Then they came to Elim
where there were twelve wells of water and seventy palm trees; so they
camped there by the waters.
YLT 27And they come to Elim
and there [are] twelve
fountains of water
and seventy palm trees; and they encamp there by the
waters.
And they came
to Elim
.... On the twenty fifth of Nisan; for
according to Aben Ezra
they stayed but one day at Marah. Elim
as a late travellerF18Shaw
ut supra. (Travels
p. 314.) says
was upon the northern skirts of the desert
of Sin
two leagues from Tor
and near thirty from Corondel; according to
BuntingF19Travels
p. 82. it was eight miles from Marah:
where were
twelve wells of water
and seventy palm trees; and so a very
convenient
commodious
and comfortable place to abide at for a time
since
here was plenty of water for themselves and cattle
and shady trees to sit
under by turns; for as for the fruit of them
that was not ripe at this time of
the year
as Aben Ezra observes. ThevenotF20Travels into the Levant
B. 2. ch. 26. p. 166. seems to confound the waters here with the waters of
Marah; for he says
the garden of the monks of Tor is the place which in holy
Scripture is called Elim
where were sventy palm trees and twelve wells of
bitter water; these wells
adds he
are still in being
being near one another
and most of them within the precinct of the garden
the rest are pretty near;
they are all hot
and are returned again to their first bitterness; for I
tasted says he
of one of them
where people bathe themselves
which by the
Arabs is called Hammam Mouse
i.e. the "bath of Moses"; it is in a
little dark cave: there is nothing in that garden but abundance of palm trees
which yield some rent to the monks
but the seventy old palm trees are not
there now. This does not agree with an observation of the afore mentioned
Jewish writer
that palm trees will not flourish in the ground where the waters
are bitter; though they delight in watery places
as PlinyF21Nat.
Hist. l. 13. c. 4. says; and yet Leo AfricanusF23Descriptio Africae
l. 1. p. 82. asserts
that in Numidia the dates (the fruit of palm trees) are
best in a time of drought. A later travellerF24 tells us
he saw no
more than nine of the twelve wells that are mentioned by Moses
the other three
being filled up by those drifts of sand which are common in Arabia; yet this
loss is amply made up by the great increase in the palm trees
the seventy
having propagated themselves into more than 2000; under the shade of these
trees is the Hammam Mouse
or "bath of Moses"
particularly so
called
which the inhabitants of Tor have in great veneration
acquainting us
that it was here where the household of Moses was encamped. Dr. Pocock takes
Elim to be the same with Corondel; about four hours or ten miles south of
Marah
he says
is the winter torrent of Corondel in a very narrow valley
full
of tamarisk trees
where there is tolerable water about half a mile west of the
road; beyond this
he says
about half an hour
or little more than a mile
is
a winter torrent called Dieh-Salmeh; and about an hour or two further
i.e.
about three or four miles
is the valley or torrent of Wousset
where there are
several springs of water that are a little salt; and he thinks that one of
them
but rather Corondel
is Elim
because it is said afterwards:
they removed
from Elim
and encamped at the Red sea; and the way to Corondel
to go to the valley of Baharum
is part of it near the sea
where he was
informed there was good water
and so probably the Israelites encamped there;
and Dr. ClaytonF25Chronolgy of the Hebrew Bible
p. 296
297. is of
the same mind
induced by the argument he uses: a certain travellerF26Baumgarten.
Peregrinatio
l. 1. c. 21. p. 44.
in the beginning of the sixteenth century
tells us
that indeed the wells remain unto this day
but that there is not one
palm tree
only some few low shrubs; but he could never have been at the right
place
or must say a falsehood
since later travellers
who are to be depended
upon
say the reverse
as the above quotations show. As to the mystical
application of this passage
the Targums of Jonathan and Jerusalem make the
twelve fountains answerable to the twelve tribes of Israel
and seventy palm
trees to the seventy elders of the sanhedrim; and so Jarchi: and more
evangelically the twelve fountains of water may denote the abundance of grace
in Christ
in whom are the wells of salvation
and the sufficiency of it for
all his people; and which the doctrine of the Gospel
delivered by his twelve
apostles
discovers and reveals
and leads and directs souls unto; and the
seventy palm trees may lead us to think of the seventy disciples sent out by
Christ
and all other ministers of the word
who for their uprightness
fruitfulness
and usefulness
may be compared to palm trees
as good men in
Scripture are
see Psalm 92:12
and they
encamped there by the waters; where they stayed
as Aben Ezra thinks
twenty days
since
in the first verse of the following chapter
they are said
to come to the wilderness of Sin on the fifteenth day of the second month; here
being everything agreeable to them for the refreshment of themselves and
cattle
they pitched their tents and abode a while; as it is right in a
spiritual sense for the people of God to abide by his word and ordinances.
──《John Gill’s
Exposition of the Bible》
New
King James Version (NKJV)
a.
Exodus 15:23
Literally Bitter