Exodus 15 commentary

This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of it. It may be considered as typical, and prophetical of the final destruction of the enemies of the church. Happy the people whose God is the Lord. They have work to do, temptations to grapple with, and afflictions to bear, and are weak in themselves; but his grace is their strength. They are often in sorrow, 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. The Lord is a God of almighty power, and woe to those that strive with their Maker! He is a God of matchless perfection; he is glorious in holiness; his holiness is his glory. His holiness appears in the hatred of sin, and his wrath against obstinate sinners. It appears in the deliverance of Israel, and his faithfulness to his own promise. He is fearful in praises; that which is matter of praise to the servants of God, is very dreadful to his enemies. He is doing wonders, things out of the common course of nature; wondrous to those in whose favour they are wrought, who are so unworthy, that they had no reason to expect them. There were wonders of power and wonders of grace; in both, God was to be humbly adored.

In the wilderness of Shur the Israelites had no water. At Marah they had water, but it was bitter; so that they could not drink it. God can make bitter to us that from which we promise ourselves most, and often does so in the wilderness of this world, that our wants, and disappointments in the creature, may drive us to the Creator, in whose favour alone true comfort is to be had. In this distress the people fretted, and quarrelled with Moses. Hypocrites may show high affections, and appear earnest in religious exercises, but in the time of temptation they fall away. Even true believers, in seasons of sharp trial, will be tempted to fret, distrust, and murmur. But in every trial we should cast our care upon the Lord, and pour out our hearts before him. We shall then find that a submissive will, a peaceful conscience, and the comforts of the Holy Ghost, will render the bitterest trial tolerable, yea, pleasant. Moses did what the people had neglected to do; he cried unto the Lord. And God provided graciously for them. He directed Moses to a tree which he cast into the waters, when, at once, they were made sweet. Some make this tree typical of the cross of Christ, which sweetens the bitter waters of affliction to all the faithful, and enables them to rejoice in tribulation. But a rebellious Israelite shall fare no better than a rebellious Egyptian. The threatening is implied only, the promise is expressed. God is the great Physician. If we are kept well, it is he that keeps us; if we are made well, it is he that recovers us. He is our life and the length of our days. Let us not forget that we are kept from destruction, and delivered from our enemies, to be the Lord's servants. At Elim they had good water, and enough of it. Though God may, for a time, order his people to encamp by the bitter waters of Marah, that shall not always be their lot. Let us not faint at tribulations.

1. Then sang Moses. Moses introduced this song not only in testimony of his gratitude, but also in confirmation of the history; for the song which he dictated to the Israelites was not concerning an unknown event, but he brought them forward as eye-witnesses, that all ages might know that nothing thus far had been written which had not openly been declared by 600,000 men, besides their wives and children. Moses, therefore, set the example in accordance with his office, whilst the people, by singing with him, testified their approbation in a manner which admits of no contradiction. For’ to whom could they have lied, since they were each other’s witnesses, and the song was listened to by no strangers? Moses seems to mark their confidence by the repetition in the Hebrew, they “spoke, saying.” On this account, too, their confession, pronounced by all their mouths, deserves more credit, because the greater part of them soon after yielded to ingratitude: from whence we gather that it was only on compulsion that they gave God glory. But, although Moses was the author of the song, yet he does not say “I will sing” in his own person, but prescribes to all what each individual ought heartily to do.

2. The Lord is my strength. In this expression they acknowledge that they have a sufficient defense in God; and afterwards they add, that His grace furnishes them with just ground for praise. The sum is, that they were strong in God, and had not conquered their enemies by their own bravery; and that, therefore, it is not lawful to glory save in God alone. But we must observe that the help of God is conjoined with His praise, because this is the end of all His benefits, that we should hold our salvation as received from Him, which is here mentioned in the third place, for to say that God had “become their salvation,” was as much as to say that the people were saved by His grace. In the second clause there is an antithesis between the true God and all false ones; for there is much emphasis in the declaration, “he is my God,” as by it Moses excludes all that multitude of gods which then were everywhere worshipped in the world. To the same effect he adds, “my father’s God,” thus distinguishing the faith of Abraham from all the superstitions of the Gentiles. The faithful then declare that it is safe for them to repose in this One God, and that His praises are worthy of celebration. Isaiah imitates this figure. Isaiah 25:9,

“Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him.”

What follows in the next verse — “The Lord is a man of war,” is to the same purpose, for although at first sight the phrase may seem a harsh one, still it is not without beauty: that God is armed in military attire, to contend with all the forces of His foes. Therefore, says Moses, the name of the Lord belongs to Him alone, because His hand awaits to destroy whatever lifts itself up against Him.

4. Pharaoh’s chariots. Moses in these words only meant to assert, that the drowning of Pharaoh was manifestly God’s work. Therefore, he now illustrates in more glowing terms the transaction which he had before simply narrated; as also when he compares the Egyptians to stones and lead, as if he had said that they were hurled by God’s mighty hand into the deep, so that they had no power to swim out. On this score, he repeats twice the mention of God’s “right hand;” as much as to say that such a miracle could not be ascribed either to fortune or to the efforts of man. We must take notice of what he soon after says, that the Egyptians “rose up against” God; because they had treated His people with injustice and cruelty. Thence we gather, that God’s majesty is violated by the wicked, whenever His Church, whose safety He has undertaken to preserve by His faithful patronage, is assailed by them. “Thou sentest forth thy wrath,” and “with the blast of thy nostrils the waters were gathered together,” are to be read in conjunction; for their meaning is that God, without any instrumentality, but by His simple volition, and in manifestation of His wrath, had brought the enemy to. destruction.

9. The enemy said. He relates the boast of Pharaoh not merely in exultation over him, but to magnify the miracle, whereby God gives over to destruction this wolf intent upon his prey. But there is more force in the language when he introduces the Egyptians as speakers, than as if he had described their plans; for thus does the marvelous catastrophe more strikingly affect our minds, when the Egyptians, brought as it were on the stage, not only trumpet forth their victory, but insolently give vent to their arrogance and cruelty. But, presently, the Lord is introduced on the other side, dissipating by a single blast their terrible audacity. For whence came this great confidence to the Egyptians, promising themselves that they should be satisfied with the spoils, and that they should have nothing more to do in order to put the people to death than to draw their swords, but from the fact of their being very well armed against this unwarlike multitude? Hence, then, God’s power shone forth more brightly, when He put them out of the way by “blowing with His wind.”

Exodus 15:11-21

11. Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?

11. Quis sicut tu in diis, Jehova? quis sicut tu, magnificus in sanctitate, terribilis laudibus, faciens mirabilia?

12. Thou stretchedst out thy right hand, the earth swallowed them.

12. Extendisti dexteram tuam, deglutivit eos terra.

13. Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation.

13. Duces in tua misericordia populum hunc quem redemisti, duces in fortitudine tua ad habitaculum sanctitatis tuae.

14. The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.

14. Audient populi et contremiscent: dolor apprehendet habitatores Philisthim.

15. Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them: all the inhabitants of Canaan shall melt away.

15. Tunc terrebuntur duces Edom, et robusti Moab: apprehendet eos tremor, dissolventur omnes habitatores Chanann.

16. Fear and dread shall fall upon them: by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O Lord, till the people pass over, which thou hast purchased.

16. Cadet super eos tremor et pavor: in magnitudine brachii tui conticescent quasi lapis, donec pertransierit populus tuus, Jehovae: donec pertransierit populus iste quem acquisiisti.

17. Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in; in the Sanctuary, O Lord, which thy hands have established.

17. Introduces eos et plantabis eos in monte haereditatis tuae, in loco quem praeparasti, Jehova, ut sedeas. Sanctuarium, Domine, stabilierunt manus tuae.

18. The Lord shall reign for ever and ever.

18. Jehova regnabit in saeculum et in perpetuum.

19. For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the Lord brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea.

19. Quoniam ingressus est equus Pharaonis cum curribus ejus et equitibus ejus in mare, et reduxit Jehova super eos aquas maris: filii autem Israel ambulaverunt in sicco per medium maris.

20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women out after her with timbrels and with dances.

20. Sumpsit etiam Maria prophetissa soror Aharon tympanum in manu sua: et egressae sunt omnes mulieres post eam cum tympanis et choris.

21. And Miriam answered them, Sing ye to the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.

21. Et respondebat illis Maria, Cantate Jehovae, quoniam se magnifice extulit, equum et ascensorem ejus projecit in mare.

11. Who is like unto thee? Moses concludes this song of praise with an ejaculation, because the grandeur of the subject transcends the power of words. The interrogation expresses more than as if he had simply asserted that none can be compared with God; because it marks both admiration and assured confidence in the truth of what he says; for he exclaims, as if overwhelmed with astonishment, “Who is like unto thee, O Lord?” The notion of some that by the word “gods” he means the angels, is more suitable to other passages; for instance, (Psalm 89:6,) “Who in heaven can be compared unto the Lord; who among the sons Filios Dei. — V. of the mighty can be likened unto the Lord?” for it immediately follows, “God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are round about him.” (Ver. 7, etc.) The meaning then is, “Or le Sainct Esprit veut dire;” now the Holy Spirit means to say. — Fr. that, although there be excellence in the angels, still God is exalted far above them all; but here it may be more properly referred to idols, for Moses (as has been said) is professedly contrasting’ the one true God, whose religion and worship existed among the children of Abraham, with the delusions of the Gentiles. The word “sanctitas,” holiness, expresses that glory which separates God from all His creatures; and therefore, in a manner, it degrades all the other deities which the world has invented for itself; since the majesty of the one only God is thus eminent and honorable. He adds, “fearful in praises;” because He cannot be duly praised, without ravishing us with astonishment. Moses afterwards explains himself, by saying that God’s works are wonderful. In my opinion, their explanation is a poor one, who think that He is said to be “fearful in praises,” because He is to be praised with fear; and theirs is farfetched, who say that he is terrible, even when he is praised.

13. Thou in thy mercy hast led them forth. Wilt lead them forth. — Lat. The verb in Hebrew is indeed in the past tense; but, since it is plain from the context that their hope for what was to come was founded on God’s former mercies, I have preferred making the meaning clearer by translating it in the future. “Selon l’usage commun de la langue;” according to the common usage of the language. — Fr. Moses, therefore, exhorts the people to proceed to their promised land boldly and joyfully; because God will not forsake His work in the midst of it. And on this account he expressly mentions their redemption; as though he had said, that the people were not in vain delivered from impending death, but that God, as He had begun, would be their constant guide. David uses the same argument, (Psalm 31:5,)

“Into thine hand I commit my spirit; thou hast redeemed me, O Lord God of truth.”

For, as the beginning of their redemption has proceeded from God’s mere mercy, so he says that for this same reason He will lead them even to their promised inheritance. But, since the many obstacles might impress them with alarm, he at the same time sets before them the “strength” of God; for the whole praise is given to God, who had both been freely gracious to His people, and, asking assistance from no other source, but contented with His own power, had supplied what would have been otherwise incredible.

14. The people shall hear. Again in this place I have not scrupled to change the tenses; for it is plain that Moses is speaking of things future; although I do not deny, that by verbs of the past tense he confirms the certainty of the matter; which is a common figure with the Prophets. This boast depends on the mention of God’s “strength;” for it was impossible for the Israelites to make their way through so many adverse nations into the land of Canaan, unless God had, as it were, put forth His hand from heaven and fought for them. Lest, then, their numerous difficulties should dishearten them, Moses declares that, although many powerful enemies should endeavor to oppose them, terror shall possess them all from heaven, so that, in their confusion and astonishment, they shall have no power of resistance.

16. Fear and dread shall fall upon them. Some read this in the optative mood, but with little probability, as it seems to me; for Moses is not so much expressing wishes or prayers, as animating the Israelites to have a good hope, and to be firmly convinced that God would not make an end until He had finished the course of His grace. And this we may fairly apply to ourselves at this time, viz., that God will continue His calling in the elect, until they are brought on to the goal. For the heavenly inheritance, (to which we are called,) answers to “the mountain” of His holiness. Sion. — Fr. The same reason, which was just before advanced, is again repeated, viz., that God would not fail His people until the end, because He had “purchased” them to Himself. For the translation “which thou hast possessed” is not so suitable; because although Moses signifies that they are God’s peculiar people, yet is their deliverance undoubtedly alleged as the cause of their full redemption; as if he had said, that the people whom God had once undertaken to protect would always be dear to Him.

17. Thou shalt bring them in. The metaphor of planting denotes a firm habitation; as also in Psalm 44:2, “Thou didst drive out the heathen with thine hand, and plantedst” our fathers, and causedst them to take root. Moreover, by his commendatory allusion to the temple, Moses excites in the people’s hearts a desire for the land, which was to be God’s “Sanctuary;” and by this secret thought attracts them, indifferent as they were, to seek the enjoyment of this great blessing. He also prophesies of Mount Sion many ages before the temple was erected there; from whence we gather that it was not chosen by man’s will, but consecrated by the eternal counsel and predestination of God. For it behooved that the gratuitous favor of God should manifest itself as to this place, as well as to men’s persons. Thus, in Psalm 78:67, it is said,

“He refused the tabernacle of Joseph, and chose not the tribe of Ephraim; but chose the of Judah,” etc.

Elsewhere also, (Psalm 132:13, 14,)

“For the Lord hath chosen Zion; he hath desired it for his habitation: this is my rest for ever; here will I dwell, for I have desired it.”

But the stability of the temple is also foretold; as in another passage, It will be seen that the sense, and not the words, of the citation are given. “Thy hand hath founded Zion.” (Psalm 87:1.) And God himself declares by Isaiah that He will not suffer Jerusalem to be laid waste, (Isaiah 37:26,) because of ancient times He had formed it. But although the whole land of Canaan is elsewhere called God’s rest, and the people was never collected into one city, yet, because God blessed the whole nation and land out c f His sanctuary, therefore is special mention made of His holy mountain. But this prophecy was very needful for the support of their minds, because Jerusalem only came into their power at a late period; and doubtless their posterity would have been still more slow to take possession of it had not their hearts been stimulated by this promise. A short sentence follows concerning God’s eternal reign, on which the perpetuity of the Church is founded. Thus David, (Psalm 102:27,) after having said that God would always be the, same, and His years would have no end, thus concludes, “The children of thy servants shall continue, and their deed shall be established before thee.” (Ver. 28.) Moses, then, would extend the hope of the people to all ages, because of God’s kingdom there is no end.

19. For the horse of Pharaoh went in. This verse does not; seem to be suited to the song, and therefore I am rather of opinion that Moses returns here to the history, and assigns the reason why the Israelites so magnificently celebrated the praises of God. For the sake of avoiding ambiguity, it would perhaps be better thus to render it, — “For the horse of Pharaoh had gone in, and the Lord had brought again the waters of the sea upon them, but; the children of Israel had gone on dry land.” There is the following addition in the Fr.: — ‘Voyla pourquoy j’ai mis les verbes en temps plus que parfait;” you see why I have put the words in the pluperfect tense.

20. And Miriam the prophetess. Moses here introduces in his song the ἀντιστροφὴ, such as were constantly used by the lyric poets. For God would have not only men to be the proclaimers of this great miracle, but associated the women with them. When, therefore, the men had finished their song, the women followed in order. Although it is not certain whether the first verse was intercalary, (as the sacred history testifies the following sentence to have been in a solemn hymn: — “For his mercy endureth for ever,” 1 Chronicles 16:34, which is also intercalated in Psalm 136), or whether the women repeated alternately what the men had sung. It little matters which opinion you prefer, except that the former is more probable. But although Moses honors his sister by the title of “prophetess,” he does not say that she assumed to herself the office of public teaching, but only that she was the leader and directress of the others in praising God. The beating of timbrels may indeed appear absurd to some, but the custom of the nation excuses it, which David witnesses to have existed also in his time, where he enumerates, together with the singers, “the damsels playing with timbrels,” (Psalm 68:25,) evidently in accordance with common and received custom. Yet must it be observed, at the same time, that musical instruments were among the legal ceremonies which Christ at His coming abolished; and therefore we, under the Gospel, must maintain a greater simplicity. C.’s opinion on this subject will be found at greater length in his Commetary on the Psalms, (Calvin Society’s Translation,) vol. 1:539; 3:98, 312, 495; 4:72, 73; 5:312, 320. Perhaps the following note on Psalm 81:2, may most conveniently embody his sentiments: — “With respect to the tabret, harp, and psaltery, we have formerly observed, and shall find it necessary afterwards to repeat the same remark, that the Levites, under the law, were justified in making use of instrumental music in the worship of God; it having been His will to train His people, while they were as yet tender and like children, by such rudiments, until the coming of Christ. But now, when the clear light of the Gospel has dissipated the shadows of the law, and taught us that God is to be served in a simpler form, it would be to act a foolish and mistaken part to imitate that which the Prophet enjoined only upon those of his own time. From this it is apparent that the Papists have shown themselves to be very apes in transferring it to themselves.” — Vol 3, p. 312. Elsewhere he says, “Paul allows us to bless God in the public assembly of the saints only in a known tongue. (1 Corinthians 14:16.) The voice of man, although not understood by the generality, assuredly excels all inanimate instruments of music; and yet we see what St. Paul determines concerning speaking in an unknown tongue.” — Commentary on Psalm 33:2, vol. 1:539.

Exodus 15:22-27

22. So Moses brought Israel from the Red sea; and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.

22. Et eduxit Moses Israelem e mari Suph: et egressi sunt in desertum Sur: ac quum perrexissent tribus diebus per desertum, non reperiebant aquas.

23. And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.

23. Post venerunt in Marah, nec poterant bibere aquas e Marah: quia amarae erant: ideo vocatum est nomen ejus Marah.

24. And the people murmured against Moses, saying, What shall we drink?

24. Et populus murmurantes contra Mosen, dixerunt, Quid bibemus?

25. And he cried unto the Lord; and the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them,

25. Tunc clamavit ad Jehovam: et indicavit illi Jehova lignum, quod projecit in aquas: et dulces redditae sunt aquae. Ibi posuit ei statutum et judicium, ibique tentavit eum.

26. And said, If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the Lord that healeth thee.

26. Et dixit, Si obediendo obedieris voci Jehovae Dei tui, et quod rectum est in oculis ejus feceris et auscultaveris praeceptis ejus, custodierisque omnia statuta ejus, universum languorem quem posui in AEgypto non ponam super te: quia ego Jehova sanans te.

27. And they came to Elim, where were twelve wells of water, and threescore and ten palm-trees: and they encamped there by the waters.

27. Venerunt autem in Elim, ubi erant duodecim fontes aquarum, et; septuaginta palmae: et manserunt ibi juxta aquas.

22. So Moses brought. Moses now relates that, from the time, of their passage through the sea, they had been suffering for three days from the want of water, that the first they discovered was bitter, and that thence the name was given to the place. This was indeed no light temptation, to suffer thirst for three days in a dry land, and nowhere to meet with relief or remedy. No wonder, then, that they should have groaned with anxiety; but grief, when it is full of contumacy, deserves no pardon. In such an emergency, they should have directed their prayers to God; whereas they not only neglected to pray, but violently assailed Moses, and demanded of him the drink which they knew could only be given them by God. But because they had not yet learnt to trust in Him, they fly not to Him for aid, except by imperiously commanding Him, in the person of His servant, to obey their wishes; for this interrogation, “What shall we drink?” is as much as to say, “Arrange with God to supply us with drink.” But they do not directly address God, of whose assistance they feel that they have need, because unbelief is ever proud.

25. And he cried. Hence we gather that Moses alone duly prayed when the people tumultuously rose against him, and that they who were not worthy of the common air itself were abundantly supplied with sweet water. Herein shone forth the inestimable mercy of God, who deigned to change the nature of the water for the purpose of supplying such wicked, and rebellious, and ungrateful men. He might have given them sweet water to drink at first, but He wished by the bitter to make prominent the bitterness which lurked in their hearts. He might, too, have corrected by His mere will the evil in the waters, so that they should have grown sweet spontaneously. It is not certain why He preferred to apply the tree, except to reprove their foolish impiety by showing that He has many remedies in His power for every evil. A question also arises as to the tree, whether it inherently possessed the property which it there exercised. But although probable arguments may be adduced on both sides, I rather incline to the opinion that there was indeed a natural power concealed in the tree, and yet that the taste of the water was miraculously corrected; because it would have been difficult so speedily to collect a sufficient quantity of the tree for purifying a river; for 600,000 men, together with their wives and children and cattle, would not have been contented with a little streamlet. But I am led by no trifling reason to think that this property was previously existing in the tree; because it is plain that a particular species was pointed out to Moses, yet does not that prevent us from believing that a greater efficacy than usual was imparted to it, so that the waters should be immediately sweetened by its being put into them. What follows in the second part of the verse admits of a double signification, viz., either that, whereas God had there ordained a statute, yet that He was tempted by the people; or, because God was tempted by the people, therefore He had ordained the statute. If the first sense be preferred, their crime will be augmented by the comparison; for the impiety of the people was all the worse because, being taught by the voice of God, yet in the very same place they gave the reins to their rebellious spirit. But I rather embrace the latter sense, viz., that God chastised the sin of the people by whom He had been tempted. It was in fact a kind of tempting of God, because they not only doubtingly inquired who should give them water, but in these words manifested their despair. But because in the same context it is said, “there he made for them a statute, and there he tempted (or proved) them,” the name of God appears to be the subject in both clauses, and it is predicated of the people that they received the ordinance and were proved. Thus the meaning will be, that after God had tried His people, by the want of water, He at the same time admonished them by His word, that hereafter they should submit themselves more teachably and obediently to His commands.

26. If thou wilt diligently hearken. Moses now unfolds what was the statute or ordinance which God promulgated. For here the reference is not to the whole law which was afterwards given on mount Sinai, but to the special admonition which served to chastise the wickedness of the people. The sum of it is, that if the Israelites were tractable and, obedient to God, He on the other hand would be kind and. bountiful to them. And it is an implied rebuke, that they might know whatever troubles they experienced to be, brought upon them by their sins. He proposes the Egyptians to them as an example, whose rebellion they had seen punished by God with such severe and heavy calamities. “I am the Lord that healeth thee,” is immediately added in confirmation, as if he had said, that the Israelites were liable to the same plagues which had been inflicted on the Egyptians, and were only exempt from them because God performed the office of a healer. And truly whatsoever diseases afflict the human race, we may see in them, as in so many mirrors, our own, miseries, that, we may perceive that there is no health in us, except in so far as God spares us. We are also taught in this verse that this is the rule of a good life, when we obey God’s voice and study to please Him. But because the will of God was soon after to be proclaimed in the law, He expressly commands them to “give ear to His commandments, and to keep His statutes.” “Je ne m’arreste point aux mots Hebrieux, pource que je ne voy pas qu’il en soit besoin pour les gens de nostre langue;” I do not stay to speak of the Hebrew words, because I do not see that it is necessary for those of our language. — Fr. I know not whether there is any force in the opinion of some who distinguish the word חקים, chokim, (which it is usual to translate “statutes,”) from precepts, as if they were mere declarations of His pleasure to which no reason is attached. Let it suffice that God’s law is commended under many names, to take away all pretext of ignorance.

27. And they came to Elim. Moses here relates that a more pleasant station was granted to the people, when they were led to a well-watered spot, even planted with palm-trees, which do not usually grow in a dry soil. But we learn from what precedes, that this was a concession to their infirmity, because they had borne their thirst so impatiently.

EXODUS 16

Exodus 16:1-8

1. And they took their journey from Elim; and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.

1. Profectae autem ab Elim cunctae turmae filiorum Israel, venerunt in desertum Sin, quod est inter Elim et Sinai, quinto decimo die mensis secundi post eorum exitum e terra AEgypti.

2. And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness.

2. Et murmuraverunt omnes turmae filiorum Israel contra Mosen et contra Aharon in deserto.

3. And the children of Israel said unto them, Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh-pots, and when we did eat bread to the full! for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.

3. Et dixerunt ad eos filii Israel, Quis det ut mortui essemus per manum Jehovae in terra AEgypti, quando sedebamus juxta ollam carnis, et quando comedebamus panem in saturitate? Nam eduxistis nos in hoc desertum, ut interficeretis congregationem hanc fame.

4. Then said the Lord unto Moses, Behold, I will rain bread heaven for you; and the people shall go out and gather a certain rate everyday, that I may prove them, whether they will walk in my law, or no.

4. Tunc ait Jehova ad Mosen, Ecce, ego vobis pluam panem e coelo, et egredietur populus, et colligent summam diei die suo, ut probem eum, ambuletne in lege mea an non.

5. And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily.

5. In die autem sexto parabunt quod inferant, et erit duplum prae eo quod colligent quotidie.

6. And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the Lord hath brought you out from the land of Egypt:

6. Et dixit Moses et Aharon ad universos filios Israel: Vespere scietis quod Jehova eduxerit vosa terra AEgypti.

7. And in the morning, then ye shall see the glory of the Lord; for that he heareth your murmurings against the Lord: and what are we, that ye murmur against us?

7. Mane autem videbitis gloriam Jehovae, quia audivit murmur vestrum contra Jehovam. Etenim nos quid sumus, ut murmuretis contra nos?

8. And Moses said, This shall be, when the Lord shall give you in the evening flesh to eat, and in the morning bread to the full; for that the Lord heareth your murmurings which ye murmur against him: and what are we? your murmurings are not against us, but against the Lord.

8. Et dixit Moses, Quum dederit vobis Jehova vespere carnem ad comedendum et panem mane ad saturitatem, ex quo audivit Jehova murmurationes vestras, quibus murmurastis contra eum. Quid enim? non contra nos murmurastis sed contra Jehovam.

CHAPTER 15

Ex 15:1-27. Song of Moses.

1. Then sang Moses and the children of Israel--The scene of this thanksgiving song is supposed to have been at the landing place on the eastern shore of the Red Sea, at Ayoun Musa, "the fountains of Moses." They are situated somewhat farther northward along the shore than the opposite point from which the Israelites set out. But the line of the people would be extended during the passage, and one extremity of it would reach as far north as these fountains, which would supply them with water on landing. The time when it was sung is supposed to have been the morning after the passage. This song is, by some hundred years, the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendor of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the character of the event commemorated, and its being prompted by divine inspiration, contribute to give it an interest and sublimity peculiar to itself.

I will sing unto the Lord, for he hath triumphed gloriously--Considering the state of servitude in which they had been born and bred, and the rude features of character which their subsequent history often displays, it cannot be supposed that the children of Israel generally were qualified to commit to memory or to appreciate the beauties of this inimitable song. But they might perfectly understand its pervading strain of sentiment; and, with the view of suitably improving the occasion, it was thought necessary that all, old and young, should join their united voices in the rehearsal of its words. As every individual had cause, so every individual gave utterance to his feelings of gratitude.

20. Miriam the prophetess--so called from her receiving divine revelations (Nu 12:1; Mi 6:4), but in this instance principally from her being eminently skilled in music, and in this sense the word "prophecy" is sometimes used in Scripture (1Ch 25:1; 1Co 11:5).

took a timbrel--or "tabret"--a musical instrument in the form of a hoop, edged round with rings or pieces of brass to make a jingling noise and covered over with tightened parchment like a drum. It was beat with the fingers, and corresponds to our tambourine.

all the women went out after her with timbrels and with dances--We shall understand this by attending to the modern customs of the East, where the dance--a slow, grave, and solemn gesture, generally accompanied with singing and the sound of the timbrel, is still led by the principal female of the company, the rest imitating her movements and repeating the words of the song as they drop from her lips.

21. Miriam answered them--"them" in the Hebrew is masculine, so that Moses probably led the men and Miriam the women--the two bands responding alternately, and singing the first verse as a chorus.

22. wilderness of Shur--comprehending all the western part of Arabia-Petræa. The desert of Etham was a part of it, extending round the northern portion of the Red Sea, and a considerable distance along its eastern shore; whereas the "wilderness of Shur" (now Sudhr) was the designation of all the desert region of Arabia-Petræa that lay next to Palestine.

23. when they came to Marah, they could not drink of the waters--Following the general route of all travellers southward, between the sea and the tableland of the Tih ("valley of wandering"), Marah is almost universally believed to be what is now called Howarah, in Wady Amarah, about thirty miles from the place where the Israelites landed on the eastern shore of the Red Sea--a distance quite sufficient for their march of three days. There is no other perennial spring in the intermediate space. The water still retains its ancient character, and has a bad name among the Arabs, who seldom allow their camels to partake of it.

25. the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet--Some travellers have pronounced this to be the Elvah of the Arabs--a shrub in form and flower resembling our hawthorn; others, the berries of the Ghurkhud--a bush found growing around all brackish fountains. But neither of these shrubs are known by the natives to possess such natural virtues. It is far more likely that God miraculously endowed some tree with the property of purifying the bitter water--a tree employed as the medium, but the sweetening was not dependent upon the nature or quality of the tree, but the power of God (compare Joh 9:6). And hence the "statute and ordinance" that followed, which would have been singularly inopportune if no miracle had been wrought.

and there he proved them--God now brought the Israelites into circumstances which would put their faith and obedience to the test (compare Ge 22:1).

27. they came to Elim, where were twelve wells of water--supposed to be what is now called Wady-Ghurandel, the most extensive watercourse in the western desert--an oasis, adorned with a great variety of trees, among which the palm is still conspicuous, and fertilized by a copious stream. It is estimated to be a mile in breadth, but stretching out far to the northeast. After the weary travel through the desert, this must have appeared a most delightful encampment from its shade and verdure, as well as from its abundant supply of sweet water for the thirsty multitude. The palm is called "the tree of the desert," as its presence is always a sign of water. The palms in this spot are greatly increased in number, but the wells are diminished.

Then sang Moses and the children of Israel this song - Poetry has been cultivated in all ages and among all people, from the most refined to the most barbarous; and to it principally, under the kind providence of God, we are indebted for most of the original accounts we have of the ancient nations of the universe. Equally measured lines, with a harmonious collocation of expressive, sonorous, and sometimes highly metaphorical terms, the alternate lines either answering to each other in sense, or ending with similar sounds, were easily committed to memory, and easily retained. As these were often accompanied with a pleasing air or tune, the subject being a concatenation of striking and interesting events, histories formed thus became the amusement of youth, the softeners of the tedium of labor, and even the solace of age. In such a way the histories of most nations have been preserved. The interesting events celebrated, the rhythm or metre, and the accompanying tune or recitativo air, rendered them easily transmissible to posterity; and by means of tradition they passed safely from father to son through the times of comparative darkness, till they arrived at those ages in which the pen and the press have given them a sort of deathless duration and permanent stability, by multiplying the copies. Many of the ancient historic and heroic British tales are continued by tradition among the aboriginal inhabitants of Ireland to the present day; and the repetition of them constitutes the chief amusement of the winter evenings. Even the prose histories, which were written on the ground of the poetic, copied closely their exemplars, and the historians themselves were obliged to study all the beauties and ornaments of style, that their works might become popular; and to this circumstance we owe not a small measure of what is termed refinement of language. How observable is this in the history of Herodotus, who appears to have closely copied the ancient poetic records in his inimitable and harmonious prose; and, that his books might bear as near a resemblance as possible to the ancient and popular originals, he divided them into nine, and dedicated each to one of the muses! His work therefore seems to occupy the same place between the ancient poetic compositions and mere prosaic histories, as the polype does between plants and animals. Much even of our sacred records is written in poetry, which God has thus consecrated to be the faithful transmitter of remote and important events; and of this the song before the reader is a proof in point. Though this is not the first specimen of poetry we have met with in the Pentateuch, (see Lamech's speech to his wives, Gen 4:23, Gen 4:24; Noah's prophecy concerning his sons, Gen 9:25-27; and Jacob's blessing to the twelve patriarchs, Genesis 49:2-27 (note)), yet it is the first regular ode of any considerable length, having but one subject; and it is all written in hemistichs, or half lines, the usual form in Hebrew poetry; and though this form frequently occurs, it is not attended to in our common printed Hebrew Bibles, except in this and three other places, (Deuteronomy 32, Judges 5, and 2 Samuel 22)., all of which shall be noticed as they occur. But in Dr. Kennicott's edition of the Hebrew Bible, all the poetry, wheresoever it occurs, is printed in its own hemistich form.

After what has been said it is perhaps scarcely necessary to observe, that as such ancient poetic histories commemorated great and extraordinary displays of providence, courage, strength, fidelity, heroism, and piety; hence the origin of Epic poems, of which the song in this chapter is the earliest specimen. And on the principle of preserving the memory of such events, most nations have had their epic poets, who have generally taken for their subject the most splendid or most remote events of their country's history, which either referred to the formation or extension of their empire, the exploits of their ancestors, or the establishment of their religion. Hence the ancient Hebrews had their Shir Mosheh, the piece in question: the Greeks, their Ilias; the Hindoos, their Mahabarat; the Romans, their Aeneid; the Norwegians, their Edda; the Irish and Scotch, their Fingal and Chronological poems; the Welsh, their Taliessin and his Triads; the Arabs, their Nebiun-Nameh (exploits of Mohammed) and Hamleh Heedry, (exploits of Aly); the Persians, their Shah Nameh, (book of kings); the Italians, their Gerusalemme Liberata; the Portuguese, their Lusiad; the English, their Paradise Lost; and, in humble imitation of all the rest, (etsi non passibus aequis), the French, their Henriade.

The song of Moses has been in the highest repute in the Church of God from the beginning; the author of the Book of The Wisdom of Solomon attributes it in a particular manner to the wisdom of God, and says that on this occasion God opened the mouth of the dumb, and made the tongues of infants eloquent; The Wisdom of Solomon 10:21. As if he had said, Every person felt an interest in the great events which had taken place, and all labored to give Jehovah that praise which was due to his name. "With this song of victory over Pharaoh," says Mr. Ainsworth, "the Holy Ghost compares the song of those who have gotten the victory over the spiritual Pharaoh, the beast, (Antichrist), when they stand by the sea of glass mingled with fire, (as Israel stood here by the Red Sea), having the harps of God, (as the women here had timbrels, Exo 15:20), and they sing the song of Moses the servant of God, and the song of the Lamb, the Son of God," Rev 15:2-4.

I will sing unto the Lord - Moses begins the song, and in the two first hemistichs states the subject of it; and these two first lines became the grand chorus of the piece, as we may learn from Exo 15:21. See Dr. Kennicott's arrangement and translation of this piece at the end of this chapter. See Clarke's note on Exo 15:26.

Triumphed gloriously - כי גאה גאה ki gaoh gaah, he is exceedingly exalted, rendered by the Septuagint, Ενδοξως γαρ δεδοξασται, He is gloriously glorified; and surely this was one of the most signal displays of the glorious majesty of God ever exhibited since the creation of the world. And when it is considered that the whole of this transaction shadowed out the redemption of the human race from the thraldom and power of sin and iniquity by the Lord Jesus, and the final triumph of the Church of God over all its enemies, we may also join in the song, and celebrate Him who has triumphed so gloriously, having conquered death, and opened the kingdom of heaven to all believers.

The Lord is my strength and song - How judiciously are the members of this sentence arranged! He who has God for his strength, will have him for his song; and he to whom Jehovah is become salvation, will exalt his name. Miserably and untunably, in the ears of God, does that man sing praises, who is not saved by the grace of Christ, nor strengthened by the power of his might.

It is worthy of observation that the word which we translate Lord here, is not יהוה JEHOVAH in the original, but יה Jah; "as if by abbreviation," says Mr. Parkhurst, "for יהיה yeheieh or יהי yehi. It signifies the Essence Ὁ ΩΝ, He who Is, simply, absolutely, and independently. The relation between יה Jah and the verb היה to subsist, exist, be, is intimated to us the first time יה Jah is used in Scripture, (Exo 15:2): 'My strength and my song is יה Jah, and he is become (ויהי vajehi) to me salvation.'" See Psa 68:5; Psa 89:6; Psa 94:7; Psa 115:17, Psa 115:18; Psa 118:17.

Jah יה is several times joined with the name Jehovah יהוה so that we may be sure that it is not, as some have supposed, a mere abbreviation of that word. See Isa 12:2; Isa 26:4. Our blessed Lord solemnly claims to himself what is intended in this Divine name יה Jah, Joh 8:58 : "Before Abraham was, (γενεσθαι, was born), εγω ειμι, I Am," not I was, but I am, plainly intimating his Divine eternal existence. Compare Isa 43:13. And the Jews appear to have well understood him, for then took they up stones to cast at him as a blasphemer. Compare Col 1:16, Col 1:17, where the Apostle Paul, after asserting that all things that are in heaven and that are in earth, visible and invisible, were created, εκτισται, by and for Christ, adds And He Is (αυτος εστι, not ην, was) before all things, and by him all things συνεστηκε, have subsisted, and still subsist. See Parkhurst.

From this Divine name יה Jah the ancient Greeks had their Ιη, Ιη, in their invocations of the gods, particularly of Apollo (the uncompounded One) the light; and hence ei, written after the oriental manner from right to left, afterwards ie, was inscribed over the great door of the temple at Delphi! See Clarke's note on Exo 3:14, and the concluding observations there.

I will prepare him a habitation - ואנוהו veanvehu. It has been supposed that Moses, by this expression, intended the building of the tabernacle; but it seems to come in very strangely in this place. Most of the ancient versions understood the original in a very different sense. The Vulgate has et glorificabo eum; the Septuagint δοξασω αυτον, I will Glorify him; with which the Syriac, Coptic, the Targum of Jonathan, and the Jerusalem Targum, agree. From the Targum of Onkelos the present translation seems to have been originally derived; he has translated the place ואבני לה מקדש veebnei leh makdash, "And I will build him a sanctuary," which not one of the other versions, the Persian excepted, acknowledges. Our own old translations are generally different from the present: Coverdale, "This my God, I will magnify him;" Matthew's, Cranmer's, and the Bishops' Bible, render it glorify, and the sense of the place seems to require it. Calmet, Houbigant, Kennicott, and other critics, contend for this translation.

My father's God - I believe Houbigant to be right, who translates the original, אלהי אבי Elohey abi, Deus meus, pater meus est, "My God is my Father." Every man may call the Divine Being his God; but only those who are his children by adoption through grace can call him their Father. This is a privilege which God has given to none but his children. See Gal 4:6.

The Lord is a man of war - Perhaps it would be better to translate the words, Jehovah is the man or hero of the battle. As we scarcely ever apply the term to any thing but first-rate armed vessels, the change of the translation seems indispensable, though the common rendering is literal enough. Besides, the object of Moses was to show that man had no part in this victory, but that the whole was wrought by the miraculous power of God, and that therefore he alone should have all the glory.

The Lord is his name - That is, Jehovah. He has now, as the name implies, given complete existence to all his promises. See Clarke on Gen 2:4 (note), and Exo 6:3 (note).

Pharaoh's chariots - his host - his chosen captains - On such an expedition it is likely that the principal Egyptian nobility accompanied their king, and that the overthrow they met with here had reduced Egypt to the lowest extremity. Had the Israelites been intent on plunder, or had Moses been influenced by a spirit of ambition, how easily might both have gratified themselves, as, had they returned, they might have soon overrun and subjugated the whole land.

Thy right hand - Thy omnipotence, manifested in a most extraordinary way.

In the greatness of thine excellency - To this wonderful deliverance the Prophet Isaiah refers, Isa 63:11-14 : "Then he remembered the days of old, Moses and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? Where is he that put his Holy Spirit within him? That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? That led them through the deep, as a horse in the wilderness, that they should not stumble? As a beast goeth down into the valley, the Spirit of the Lord caused him to rest; so didst thou lead thy people, to make thyself a glorious name."

The depths were congealed - The strong east wind (Exo 14:21) employed to dry the bottom of the sea, is here represented as the blast of God's nostrils that had congealed or frozen the waters, so that they stood in heaps like a wall on the right hand and on the left.

The enemy said - As this song was composed by Divine inspiration, we may rest assured that these words were spoken by Pharaoh and his captains, and the passions they describe felt, in their utmost sway, in their hearts; but how soon was their boasting confounded? "Thou didst blow with thy wind, and the sea covered them: they sank as lead in the mighty waters!"

Who is like unto thee, O Lord, among the gods? - We have already seen that all the Egyptian gods, or the objects of the Egyptians' idolatry, were confounded, and rendered completely despicable, by the ten plagues, which appear to have been directed principally against them. Here the people of God exult over them afresh: Who among these gods is like unto Thee? They can neither save nor destroy; Thou dost both in the most signal manner.

As the original words מי כמכה באלם יהוה mi chamochah baelim Yehovah are supposed to have constituted the motto on the ensign of the Asmoneans, and to have furnished the name of Maccabeus to Judas, their grand captain, from whom they were afterwards called Maccabeans, it may be necessary to say a few words on this subject It is possible that Judas Maccabeus might have had this motto on his ensign, or at least the initial letters of it, for such a practice was not uncommon. For instance, on the Roman standard the letters S. P. Q. R. stood for Senatus Populus Que Romanus, i.e. the Senate and Roman People, and מ כ ב י M. C. B. I. might have stood for Mi Chamochah Baelim Jehovah, "Who among the gods (or strong ones) is like unto thee, O Jehovah!" But it appears from the Greek Μακκαβαιος, and also the Syriac makabi, that the name was written originally with ק koph, not כ caph. It is most likely, as Michaelis has observed, that the name must have been derived from מקב makkab, a hammer or mallet; hence Judas, because of his bravery and success, might have been denominated the hammer or mallet by which the enemies of God had been beaten, pounded, and broken to pieces. Judas, the hammer of the Lord.

Glorious in holiness - Infinitely resplendent in this attribute, essential to the perfection of the Divine nature.

Fearful in praises - Such glorious holiness cannot be approached without the deepest reverence and fear, even by angels, who veil their faces before the majesty of God. How then should man, who is only sin and dust, approach the presence of his Maker!

Doing wonders? - Every part of the work of God is wonderful; not only miracles, which imply an inversion or suspension of the laws of nature, but every part of nature itself. Who can conceive how a single blade of grass is formed; or how earth, air, and water become consolidated in the body of the oak? And who can comprehend how the different tribes of plants and animals are preserved, in all the distinctive characteristics of their respective natures? And who can conceive how the human being is formed, nourished, and its different parts developed? What is the true cause of the circulation of the blood? or, how different ailments produce the solids and fluids of the animal machine? What is life, sleep, death? And how an impure and unholy soul is regenerated, purified, refined, and made like unto its great Creator? These are wonders which God alone works, and to himself only are they fully known.

The earth swallowed them - It is very likely there was also an earthquake on this occasion, and that chasms were made in the bottom of the sea, by which many of them were swallowed up, though multitudes were overwhelmed by the waters, whose dead bodies were afterward thrown ashore. The psalmist strongly intimates that there was an earthquake on this occasion: The voice of thy thunder was in the heaven; the lightnings lightened the world; the Earth Trembled and Shook; Psa 77:18.

Thou hast guided them in thy strength unto thy holy habitation - As this ode was dictated by the Spirit of God, It is most natural to understand this and the following verses, to the end of the 18th, as containing a prediction of what God would do for this people which he had so miraculously redeemed. On this mode of interpretation it would be better to read several of the verbs in the future tense.

The dukes of Edom - Idumea was governed at this time by those called אלפים alluphim, heads, chiefs, or captains. See Clarke's note on Gen 36:15.

Till thy people pass over - Not over the Red Sea, for that event had been already celebrated; but over the desert and Jordan, in order to be brought into the promised land.

Thou shalt bring them in - By thy strength and mercy alone shall they get the promised inheritance.

And plant them - Give them a fixed habitation in Canaan, after their unsettled wandering life in the wilderness.

In the mountain - Meaning Canaan, which was a very mountainous country, Deu 11:11; or probably Mount Zion, on which the temple was built. Where the pure worship of God was established, there the people might expect both rest and safety. Wherever the purity of religion is established and preserved, and the high and the low endeavor to regulate their lives according to its precepts, the government of that country is likely to be permanent.

The Lord shall reign for ever and ever - This is properly the grand chorus in which all the people joined. The words are expressive of God's everlasting dominion, not only in the world, but in the Church; not only under the law, but also under the Gospel; not only in time, but through eternity. The original לעלם ועד leolam vaed may be translated, for ever and onward; or, by our very expressive compound term, for Evermore, i.e. for ever and more - not only through time, but also through all duration. His dominion shall be ever the same, active and infinitely extending. With this verse the song seems to end, as with it the hemistichs or poetic lines terminate. The 20th and beginning of the 21st are in plain prose, but the latter part of the 21st is in hemistichs, as it contains the response made by Miriam and the Israelitish women at different intervals during the song. See Dr. Kennicott's arrangement of the parts at the end of this chapter.

And Miriam the prophetess - We have already seen that Miriam was older than either Moses or Aaron: for when Moses was exposed on the Nile, she was a young girl capable of managing the stratagem used for the preservation of his life; and then Aaron was only three years and three months old, for he was fourscore and three years old when Moses was but fourscore, (see Exo 7:7); so that Aaron was older than Moses, and Miriam considerably older than either, not less probably than nine or ten years of age. See Clarke's notes on Exo 2:2. There is great diversity of opinion on the origin of the name of Miriam, which is the same with the Greek Μαριαμ, the Latin Maria, and the English Mary. Some suppose it to be compounded of מר mar, a drop, (Isa 40:15), and ים yam, the sea, and that from this etymology the heathens formed their Venus, whom they feign to have sprung from the sea. St. Jerome gives several etymologies for the name, which at once show how difficult it is to ascertain it: she who enlightens me, or she who enlightens them, or the star of the sea. Others, the lady of the sea, the bitterness of the sea, etc. It is probable that the first or the last is the true one, but it is a matter of little importance, as we have not the circumstance marked, as in the case of Moses and many others, that gave rise to the name.

The prophetess - הנביאה hannebiah. For the meaning of the word prophet, נביא nabi, see the note on Gen 20:7. It is very likely that Miriam was inspired by the Spirit of God to instruct the Hebrew women, as Moses and Aaron were to instruct the men; and when she and her brother Aaron sought to share in the government of the people with Moses, we find her laying claim to the prophetic influence, Num 12:2 : Hath the Lord indeed spoken only by Moses? Hath he not Spoken Also By Us? And that she was constituted joint leader of the people with her two brothers, we have the express word of God by the Prophet Micah, Mic 6:4 : For I brought thee up out of the land of Egypt - and I sent before thee Moses, Aaron, and Miriam. Hence it is very likely that she was the instructress of the women, and regulated the times, places, etc., of their devotional acts; for it appears that from the beginning to the present day the Jewish women all worshipped apart.

A timbrel - תף toph, the same word which is translated tabret, Gen 31:27, on which the reader is desired to consult the note. See Clarke's note on Gen 31:27.

And with dances - מחלת mecholoth. Many learned men suppose that this word means some instruments of wind music, because the word comes from the root חלל chalal, the ideal meaning of which is to perforate, penetrate, pierce, stab, and hence to wound. Pipes or hollow tubes, such as flutes, hautboys, and the like, may be intended. Both the Arabic and Persian understand it as meaning instruments of music of the pipe, drum, or sistrum kind; and this seems to comport better with the scope and design of the place than the term dances. It must however be allowed that religious dances have been in use from the remotest times; and yet in most of the places where the term occurs in our translation, an instrument of music bids as fair to be its meaning as a dance of any kind. Miriam is the first prophetess on record, and by this we find that God not only poured out his Spirit upon men, but upon women also; and we learn also that Miriam was not only a prophetess, but a poetess also, and must have had considerable skill in music to have been able to conduct her part of these solemnities. It may appear strange that during so long an oppression in Egypt, the Israelites were able to cultivate the fine arts; but that they did so there is the utmost evidence from the Pentateuch. Not only architecture, weaving, and such necessary arts, were well known among them, but also the arts that are called ornamental, such as those of the goldsmith, lapidary, embroiderer, furrier, etc., of which we have ample proof in the construction of the tabernacle and its utensils. However ungrateful, rebellious, etc., the Jews may have been, the praise of industry and economy can never be denied them. In former ages, and in all places even of their dispersions, they appear to have been frugal and industrious, and capable of great proficiency in the most elegant and curious arts; but they are now greatly degenerated.

The wilderness of Shur - This was on the coast of the Red Sea on their road to Mount Sinai. See the map.

Marah - So called from the bitter waters found there. Dr. Shaw conjectures that this place is the same as that now called Corondel, where there is still a small rill which, if not diluted with dews or rain, continues brackish. See his account at the end of Exodus (Exo 40:38 (note)).

The people murmured - They were in a state of great mental degradation, owing to their long and oppressive vassalage, and had no firmness of character. See Clarke's note on Exo 13:17.

He cried unto the Lord - Moses was not only their leader, but also their mediator. Of prayer and dependence on the Almighty, the great mass of the Israelites appear to have had little knowledge at this time. Moses, therefore, had much to bear from their weakness, and the merciful Lord was long-suffering.

The Lord showed him a tree - What this tree was we know not: some think that the tree was extremely bitter itself, such as the quassia; and that God acted in this as he generally does, correcting contraries by contraries, which, among the ancient physicians, was a favourite maxim, Clavus clavo expellitur. The Targums of Jonathan and Jerusalem say that, when Moses prayed, "the Word of the Lord showed him the tree ארדפני ardiphney, on which he wrote the great and precious name of (Jehovah), and then threw it into the waters, and the waters thereby became sweet" But what the tree ardiphney was we are not informed.

Many suppose that this tree which healed the bitter waters was symbolical of the cross of our blessed Redeemer, that has been the means of healing infected nature, and through the virtue of which the evils and bitters of life are sweetened, and rendered subservient to the best interests of God's followers. Whatever may be in the metaphor, this is true in fact; and hence the greatest of apostles gloried in the cross of our Lord Jesus Christ, by which the world was crucified to him and he unto the world.

It appears that these waters were sweetened only for that occasion, as Dr. Shaw reports them to be still brackish, which appears to be occasioned by the abundance of natron which prevails in the surrounding soil. Thus we may infer that the natural cause of their bitterness or brackishness was permitted to resume its operations, when the occasion that rendered the change necessary had ceased to exist. Thus Christ simply changed that water into wine which was to be drawn out to be carried to the master of the feast; the rest of the water in the pots remaining as before. As the water of the Nile was so peculiarly excellent, to which they had been long accustomed, they could not easily put up with what was indifferent. See Clarke's note on Exo 7:18.

There he made for them - Though it is probable that the Israelites are here intended, yet the word לו lo should not be translated for them, but to him, for these statutes were given to Moses that he might deliver them to the people.

There he proved them - נסהו nissahu, he proved Him. By this murmuring of the people he proved Moses, to see, speaking after the manner of men, whether he would be faithful, and, in the midst of the trials to which he was likely to be exposed, whether he would continue to trust in the Lord, and seek all his help from him.

If thou wilt diligently hearken - What is contained in this verse appears to be what is intended by the statute and ordinance mentioned in the preceding: If thou wilt diligently hearken unto the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, etc. This statute and ordinance implied the three following particulars:

1. That they should acknowledge Jehovah for their God, and thus avoid all idolatry.

2. That they should receive his word and testimony as a Divine revelation, binding on their hearts and lives, and thus be saved from profligacy of every kind, and from acknowledging the maxims or adopting the customs of the neighboring nations.

3. That they should continue to do so, and adorn their profession with a holy life. T hese things being attended to, then the promise of God was, that they should have none of the diseases of the Egyptians put on them; that they should be kept in a state of health of body and peace of mind; and if at any time they should be afflicted, on application to God the evil should be removed, because he was their healer or physician - I am the Lord that healeth thee. That the Israelites had in general a very good state of health, their history warrants us to believe; and when they were afflicted, as in the case of the fiery serpents, on application to God they were all healed. The Targum of Jonathan ben Uzziel states that the statutes which Moses received at this time were commandments concerning the observance of the Sabbath, duty to parents, the ordinances concerning wounds and bruises, and the penalties which sinners should incur by transgressing them. But it appears that the general ordinances already mentioned are those which are intended here, and this seems to be proved beyond dispute by Jer 7:22, Jer 7:23 : "For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices: but this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people; walk ye in all the ways that I have commanded you, that it may be well unto you."

They came to Elim - This was in the desert of Sin, and, according to Dr. Shaw, about two leagues from Tor, and thirty from Marah or Corondel.

Twelve wells of water - One for each of the tribes of Israel, say the Targums of Jonathan and Jerusalem.

And threescore and ten palm trees - One for each of the seventy elders - Ibid.

Dr. Shaw found nine of the twelve wells, the other three having been choked up with sand; and the seventy palm trees multiplied into more than 2000, the dates of which bring a considerable revenue to the Greek monks at Tor. See his account at the end of this book, (Exo 40:38 (note)) and see also the map. Thus sufficient evidence of the authenticity of this part of the sacred history remains, after the lapse of more than 3000 years.

In the preceding notes the reader has been referred to Dr. Kennicott's translation and arrangement of the song of Moses. To this translation he prefixes the following observations: - "This triumphant ode was sung by Moses and the sons of Israel: and the women, headed by Miriam, answered the men by repeating the two first lines of the song, altering only the first word, which two lines were probably sung more than once as a chorus. "The conclusion of this ode seems very manifest; and yet, though the ancient Jews had sense enough to write this song differently from prose; and though their authority has prevailed even, to this day in this and three other poems in the Old Testament, (Deut. 22; Judges 5; and 2 Sam. 22)., still expressed by them as poetry; yet have these critics carried their ideas of the song here to the end of Exo 15:19. The reason why the same has been done by others probably is, they thought that the particle כי for, which begins Exo 15:19, necessarily connected it with the preceding poetry. But this difficulty is removed by translating כי when, especially if we take Exo 15:19-21 as being a prose explanation of the manner in which this song of triumph was performed. For these three verses say that the men singers were answered in the chorus by Miriam and the women, accompanying their words with musical instruments. 'When the horse of Pharaoh had gone into the sea, and the Lord had brought the sea upon them; and Israel had passed, on dry land, in the midst of the sea; then Miriam took a timbrel, and all the women went out after her with timbrels and dances; and Miriam (with the women) answered them (להם lahem, the men, by way of chorus) in the words, O sing ye, etc.' That this chorus was sung more than Once is thus stated by Bishop Lowth: Maria, cum mulieribus, virorum choro identidem succinebat - Praelect. 19. "I shall now give what appears to me to be an exact translation of this whole song: -

Moses. Part I

1. I will sing to Jehovah, for he hath triumphed gloriously; The horse and his rider hath he thrown into the sea.

2. My strength and my song is Jehovah; And he is become to me for salvation: This is my God, and I will celebrate him; The God of my father, and I will exalt him.

3. (Perhaps a chorus sung by the men)Jehovah is mighty in battleJehovah is his name!(Chorus, by Miriam and the women. Perhaps sung first in this place. )O sing ye to Jehovah, for he hath triumphed gloriously: The horse and his rider hath he thrown into the sea.

Moses. Part II

4. Pharaoh's chariots and his host hath he cast into the sea; And his chosen captains are drowned in the Red Sea.

5. The depths have covered them, they went down; (They sank) to the bottom as a stone.

6. Thy right hand, Jehovah, is become glorious in power; Thy right hand, Jehovah, dasheth in pieces the enemy.

7. And in the greatness of thine excellence thou overthrowest them that rise against thee. Thou sendest forth thy wrath, which consumeth them as stubble.

8. Even at the blast of thy displeasure the waters are gathered together; The floods stand upright as a heap, Congealed are the depths in the very heart of the sea. O sing ye to Jehovah, etc. Chorus by the women.

Moses. Part III

9. The enemy said: 'I will pursue, I shall overtake; I shall divide the spoil, my soul shall be satiated with them; I will draw my sword, my hand shall destroy them.'

10. Thou didst blow with thy wind, the sea covered them; They sank as lead in the mighty waters.

11. Who is like thee among the gods, O Jehovah? Who is like thee, glorious in holiness!

12. Fearful in praises; performing wonders! Thou stretchest out thy right hand, the earth swalloweth them!

13. Thou in thy mercy leadest the people whom thou hast redeemed; Thou in thy strength guidest to the habitation of thy holiness! O sing ye to Jehovah, etc. Chorus by the women.

Moses. Part IV

14. The nations have heard, and are afraid; Sorrow hath seized the inhabitants of Palestine.

15. Already are the dukes of Edom in consternation, And the mighty men of Moab, trembling hath seized them; All the inhabitants of Canaan do faint.

16. Fear and dread shall fall upon them; Through the greatness of thine arm they shall be still as a stone.

17. Till thy people, Jehovah, pass over [Jordan]; Till the people pass over whom thou hast redeemed.

18. Thou shalt bring them and plant them in the mount of thine inheritance: The place for thy rest which thou, Jehovah, hast made; The sanctuary, Jehovah, which thy hands have established.

Grand Chorus by All.

Jehovah for ever and ever shall reign."

1. When poetry is consecrated to the service of God, and employed as above to commemorate his marvellous acts, it then becomes a very useful handmaid to piety, and God is honored by his gifts. God inspired the song of Moses, and perhaps from this very circumstance it has passed for current among the most polished of the heathen nations, that a poet is a person Divinely inspired; and hence the epithet of προφητης, prophet, and vates, of the same import, was given them among the Greeks and Romans.

2. The song of Moses is a proof of the miraculous passage of the Israelites through the Red Sea. There has been no period since the Hebrew nation left Egypt in which this song was not found among them, as composed on that occasion, and to commemorate that event. It may be therefore considered as completely authentic as any living witness could be who had himself passed through the Red Sea, and whose life had been protracted through all the intervening ages to the present day.

3. We have already seen that it is a song of triumph for the deliverance of the people of God, and that it was intended to point out the final salvation and triumph of the whole Church of Christ; so that in the heaven of heavens the redeemed of the Lord, both among the Jews and the Gentiles, shall unite together to sing the song of Moses and the song of the Lamb. See Rev 15:2-4. Reader, implore the mercy of God to enable thee to make thy calling and election sure, that thou mayest bear thy part in this glorious and eternal triumph.

Then sang Moses - Moses composed this song, and sang it with the children of Israel. Doubtless he wrote it by inspiration, and sang it on the spot. 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, therefore it is no part of it, nor abolished with it: singing is as much the language of holy joy, as praying is of holy desire. I will sing unto the Lord - All our joy must terminate in God, and all our praises be offered up to him, for he hath triumphed - All that love God triumph in his triumphs.

Israel rejoiceth in God, as their strength, song, and salvation - Happy therefore the people whole God is the Lord: They are weak themselves, but he strengthens them, his grace is their strength: they are oft in sorrow, but in him they have comfort, he is their song: sin and death threaten them, but he is, and will be, their salvation. He is their fathers God - This they take notice of, because being conscious of their own unworthiness, they had reason to think that what God had now done for them was for their fathers sake, Deu 4:37.

The Lord is a man of war - Able to deal with all those that strive with their maker.

He hath cast - With great force, as an arrow out of a bow, so the Hebrew word signifies.

In the greatness of thine excellency - By thy great and excellent power.

With the blast of thy nostrils - By thine anger: The depths were congealed - Stood still, as if they had been frozen: In the heart of the sea - The midst of it.

My lust - My desire both of revenge and gain.

The gods - So called: Idols, or Princes: Glorious in holiness - In justice, mercy and truth: Fearful in praises - To be praised with reverence.

The earth swallowed them - Their dead bodies sunk into the sands on which they were thrown, which sucked them in.

Thou in thy mercy hast led forth the People - Out of the bondage of Egypt, and out of the perils of the Red - sea. Thou hast guided them to thy holy habitation - Thou hast put them into the way to it, and wilt in due time bring them to the end of that way.

Thou shalt bring them in - If he thus bring them out of Egypt, he will bring them into Canaan; for has he begun, and will he not make an end? Thou wilt plant them in the place which thou hast made for thee to dwell in - It is good dwelling where God dwells, in his church on earth, and in his church in heaven. In the mountains - In the mountainous country of Canaan: The sanctuary which thy hands have established - Will as surely establish as if it was done already.

The Lord shall reign for ever and ever - 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.

Miriam (or Mary, it is the same name) presided in an assembly of the women, who (according to the common usage of those times) with timbrels and dances, sung 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, 1Sam 18:6,7, 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 remarkable that Miriam did but this. But those are to be reckoned great blessings to a people, that go before them in praising God.

And Miriam answered them - The men: They sung by turns, or in parts.

The name of it was called Marah - That is, Bitterness.

And he cried unto the Lord - It is the greatest relief of the cares of magistrates and ministers, when those under their charge make them uneasy, that they may have recourse to God by prayer; he is the guide of the church's guides, and to the chief shepherd, the under shepherds must on all occasions apply themselves: And the Lord directed Moses to a tree, which he cast into the waters, and they were made sweet - Some think this wood had a peculiar virtue in it for this purpose, because it is said, God shewed him the tree. God is to be acknowledged, not only in the creating things useful for man, but in discovering their usefulness. But perhaps this was only a sign, and not a means of the cure, no more than the brazen serpent. There he made a statute and an ordinance, and there he proved them - That is, there he put them upon trial, admitted them as probationers for his favour. In short he tells them, Exo 15:26, what he expected from them, and that was, in one word, obedience. They must diligently hearken to his voice, and give ear to his commandments, and must take care, in every thing, to do that which was right in God's sight, and to keep all his statutes. Then I will put none of these diseases upon thee - That is, I will not bring upon thee any of the plagues of Egypt. This intimates, that if they were disobedient, the plagues which they had seen inflicted on their enemies should be brought on them. But if thou wilt be obedient, thou shalt be safe, the threatening is implied, but the promise is expressed, I am the Lord that healeth thee - And will take care of thee wherever thou goest.

1 THen sang * Moses and the children of Israel this song unto the LORD , and spake, saying, I will sing unto the LORD: for he hath triumphed gloriously, the horse and his rider hath he thrown into the sea.

Moses composed the Song, and he together with the Israelites sung it.

Unto the honour and praise of God.

Marginal references: [illegible: 1 word] 1. 20.

2 The LORD is my strength and song , and he is become my Salvation: he is my God, and I will prepare him an habitation , my fathers God, and I will exalt him.

The matter or subject of the present song of praise.

A place for his service and worship, where he will dwell by his special presence.

Marginal references: Deu[illegible: 1+ letters] ▪ [illegible: 1 word]. 21. Psal. [illegible: 1 word]. 2. & [illegible: 1 word]. [illegible: 1+ letters]. and 109. 1. and 118. 14. Isa. 12. 2.

3 The LORD is a man of war : the LORD is his Name.

An eminent Warriour, as the phrase is used 1 Sam. 17. 33. Thus an eloquent man is called a man of words, Exod. 4. 10. and a mighty man, a man of arm, Iob 22. 8.

4 Pharaohs chariots and his host hath he cast into the sea: his chosen captains also are drowned in the red sea.

With great force like an Arrow out of a Bow, as the Hebrew word signifies.

7 And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble .

By thy great and glorious power.

As easily and as speedily and as irrecoverably.

Marginal references: Isa. 5. 24. & 47. 14.

8 And with the blast of thy nostrils the waters were gathered together: the floods stood upright as an heap: and the depths were congealed in the heart of the sea.

Or, of thine anger, to wit, that vehement East-wind, ver. 10. and chap. 14. 21. which was raised by thine anger in order to the ruine of thine Enemies.

Heb. the streams, or the flowing waters, whose nature it is to be constantly in motion.

(i. e.) Hardned, stood still as if they had been frozen, and so they were a wall on both hands, chap. 14. 22.

(i. e.) The midst, as that word is used, Psal. 18. 16. and 46. 2. Ezek. 28. 2.

Marginal references: chap. 14. 21. Iob 4. 9. 2 Thes. 2. 8.

9 The Enemy said, I will pursue, I will overtake, I will divide the spoil: my lust shall be satisfied upon them: I will draw my sword, mine hand shall destroy them.

The lust of covetousness and revenge too.

Or, take possession of them and theirs, see of this word, Numb. 14. 12, 24.

Marginal references: Judg. 5. 30.; Or, repossess.

10 Thou didst blow with thy wind, the sea covered them, they sank as lead in the mighty waters.

Heb. Magnificent, or honourable, made so by being the instrument of thy glorious work.

Marginal references: ver. 5.

11 Who is like unto thee, O LORD, amongst the Gods ? Who is like thee, glorious in holiness , fearful in praises , doing wonders?

So called and esteemed: or Princes or Potentates, as Psal. 29. 1. Ezek. 32. 21.

Or, Righteousness; thy power is great and glorious, but thou dost not abuse it to unrighteous and unworthy purposes, but to holy and honourable designs, to the punishment of wicked Tyrants, and to the vindication of thine oppressed and holy people.

In praise-worthy actions, the act being put for the object, as fear is put for a thing to be feared, as Psal. 14. 5. 1 Pet. 3. 14. Or, to be feared or had in reverence when thou art praised, to be both loved and feared at the same time.

Marginal references: 2 Sam. 7. 22. 1 King. 8. 23. Psal. 86. 8. Jer. 10. 6.; Or, mighty ones.

12 Thou stretchest out thy right hand, the earth swallowed them.

Either 1. The Globe consisting of Earth and Water, which is here called Earth, as it is called the deep and the waters, Gen. 1. 2. Or, 2. The Earth is here put for the Sea, the other part of the same Globe, as the Soul is put for the body or the dead carcass, the other part of the man, Levit. 19. 28. and 21. 1. Numb. 6. 6, 9, 11. Or, 3. The Earth properly, either because many of them sunk into the mud at the bottom of the Sea, and were buryed in it: Or because after they were cast up upon the shore, they were buried by the Israelites in the Earth.

13 Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation .

(i. e.) Canaan, the place where not onely t[illegible: 1+ letters] shall dwell, but thou in and with them, See Psal. 78. 52, &c.

16 Fear and dread shall fall upon them, by the greatness of thine arm they shall be as still as a stone, till thy people pass over, O LORD, till the people pass over which thou hast purchased.

Or, be as silent, they shall be so struck with amazement, that they shall be impotent both for speech and motion.

Marginal references: Deut. 2. 25. Josh. 2. 9.; chap 19. 5. Deut. 32. 9. 2 Sam. 7. 23. Tit. 2. 14. 1 Pet. 2. 9.

17 Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O LORD, which thy hands have established .

Either 1. In the Country of Canaan, which is a mountainous Country, full of Hills and Vallies, Deut. 11. 11. not like Egypt, a plain and low Country. Or 2. in and about the Mount of Moriah, where the Temple was to be built, which is here put for the whole Land, it being the most eminent part of it, round about which the people were planted, and to which they were frequently to resort.

Will certainly build and establish, i. e. cause to be built and established. The past tense for the future to note the certainty of it, according to the style of the Prophets.

Marginal references: Psal. 44. 2. and 80. 8.

20 And Miriam the Prophetess , the sister of Aaron took a timbrel in her hand, and all the women went out after her, with timbrels and with dances .

So called either in a general sense because she was an instructer of other Women in the praise and service of God: Or in a more special sense, because she had the spirit of Prophesie. See Numb. 12. 2. and Mic. 6. 4.

Quest. Why not of Moses also? Answ. 1. She might be Moses his sister onely by one Patent, Aarons by both. 2. She was best known to the people by her relation to Aaron, with whom she had lived for many years, when Moses was banished.

According to their antient custom in publick solemnities. See Iudg. 11. 34. and 21. 21. 1 Sam. 18. 6. 2 Sam. 6. 14, 21. Ier. 31. 4, 13.

Marginal references: Psal. 68. 25.

21 And Miriam answered them , sing ye to the LORD: for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.

Either 1. The Women, last spoken of, and then it is an Enallage of the Gender. Or 2. The men, spoken of before. They sung by turns or by parts, either the same words, being repeated, or some other words of a like nature added. See 1 Chron. 16. 41. 2 Chron. 5. 13. Esra. 3. 11.

22 So Moses brought Israel from the red sea, and they went out into the wilderness of Shur : and they went three dayes in the wilderness, and found no water.

So usually called, Gen. 16. 7. and by the Israelites Etham, as may be gathered by comparing this place with Numb. 33. 8. for both there and here it is said they went three days in this Wilderness.

25 And he cryed unto the LORD: and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet : there he made for them a statute and an ordinance , and there he proved them .

Not so much by any vertue in that tree, as by the power of God who used this rather as a sign to the Israelites, than as an instrument to himself in this work.

God or Moses in Gods name and by his order constituted and published to them a statute. Which seems to be understood not of any particular Statute or Law, as that concerning the Sabbath, or their duty to their Parents, or the like, for the specifying of their duties is reserved to another time and place, but of a general Law or Rule formerly given and now solemnly renewed by Moses at Gods command, like that given to Abraham their Father, Gen. 17. 1. Walk before me and be perfect. God having thus far performed his part of that Covenant made with Abraham and his seed, to bring them out of Egypt towards Canaan, tells them that he expects and requires of them their observance of the condition of that covenant, and gives them this indefinite and universal Law or Precept, that they should obey and fulfill all the commands which God had already laid upon them or their Parents, and which he should hereafter reveal to them. This sense may be gathered out of the following verse, wherein he explains what he meant by this Statute, even all Gods Statutes or Commandements, which if they would keep, he engageth himself to preserve and deliver them. So it is onely a change of the number, the singular, Statute, being put for the plural, Statutes, which is a figure very frequently used both in Scripture and in other Authors. God having now eased them of the hard and iron yoke of the Egyptians, puts his sweet and easie yoke upon them, and having undertaken to be their King and Protector and Captain, he claims their subjection to himself and to his Laws or Statutes.

Or, tryed them, i. e. the Israelites. There he tried both their Faith by the difficulty now mentioned, viz. their want of water, and their future obedience by this general command which he is about to branch forth into divers particulars.

Marginal references: Eccles. 38. 5.; chap. 16. 4.

26 And said, if thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his Commandements, and keep all his Statutes: I will put none of these diseases upon thee , which I have brought upon the Egyptians: for I am the LORD * that healeth thee .

Nor other evils or plagues: But on the contrary, I will bless thee with all manner of blessings. Under one branch or part of the blessings of Gods covenant he includes all the rest, by a very common Synecdoche.

Or, Thy Physitian, for all thy maladies, both of Soul and Body.

Marginal references: Deut. 7. 15.; ▪ chap. 23. 25. Psal. 103. 3. & [illegible: 1 word]. 3.

27 And they came to Elim: where were twelve wells of water, and threescore and ten palm-trees , and they encamped there by the waters.

Which were both pleasant for their shade and refreshing for their sweet fruit. Thus the Israelites are obliged and encouraged to the obedience commanded by being put into better circumstances than they were under in their last station.

Marginal references: Numb. 33. 9.

Exo 15:1-5 Introduction and first strophe. - The introduction, which contains the theme of the song, “Sing will I to the Lord, for highly exalted is He, horse and his rider He hath thrown into the sea,” was repeated, when sung, as an anti-strophe by a chorus of women, with Miriam at their head (cf. Exo 15:20, Exo 15:21); whether after every verse, or only at the close of the longer strophes, cannot be determined. גּאה to arise, to grow up, trop. to show oneself exalted; connected with an inf. abs. to give still further emphasis. Jehovah had displayed His superiority to all earthly power by casting horses and riders, the proud army of the haughty Pharaoh, into the sea. This had filled His people with rejoicing: (Exo 15:2), “My strength and song is Jah, He became my salvation; He is my God, whom I extol, my father’s God, whom I exalt.” עז strength, might, not praise or glory, even in Psa 8:2. זמרת, an old poetic form for זמרה, from זמר, primarily to hum; thence זמּר רב́ככוים, to play music, or sing with a musical accompaniment. Jah, the concentration of Jehovah, the God of salvation ruling the course of history with absolute freedom, has passed from this song into the Psalms, but is restricted to the higher style of poetry. “For He became salvation to me, granted me deliverance and salvation:” on the use of vav consec. in explanatory clauses, see Gen 26:12. This clause is taken from our song, and introduced in Isa 12:2; Psa 118:14. אלי זה: this Jah, such an one is my God. אנוהוּ: Hiphil of נוה, related to נאה, נאוה, to be lovely, delightful, Hiph. to extol, to praise, δοξάσω, glorificabo (lxx, Vulg.). “The God of my father:” i.e., of Abraham as the ancestor of Israel, or, as in Exo 3:6, of the three patriarchs combined. What He promised them (Gen 15:14; Gen 46:3-4) He had now fulfilled.

Exo 15:6-10

Jehovah had not only proved Himself to be a true man of war in destroying the Egyptians, but also as the glorious and strong one, who overthrows His enemies at the very moment when they think they are able to destroy His people. Exo 15:6-7

“Thy right hand, Jehovah, glorified in power (gloriously equipped with power: on the Yod in נאדּרי, see Gen 31:39; the form is masc., and ימין, which is of common gender, is first of all construed as a masculine, as in Pro 27:16, and then as a feminine), “Thy right hand dashes in pieces the enemy.” רעץ = רצץ: only used here, and in Jdg 10:8. The thought it quite a general one: the right hand of Jehovah smites every foe. This thought is deduced from the proof just seen of the power of God, and is still further expanded in Exo 15:7, “In the fulness of Thy majesty Thou pullest down Thine opponents.” הרס generally applied to the pulling down of buildings; then used figuratively for the destruction of foes, who seek to destroy the building (the work) of God; in this sense here and Psa 28:5. קמים: those that rise up in hostility against a man (Deu 33:11; Psa 18:40, etc.). “Thou lettest out Thy burning heat, it devours them like stubble.” חרן, the burning breath of the wrath of God, which Jehovah causes to stream out like fire (Eze 7:3), was probably a play upon the fiery look cast upon the Egyptians from the pillar of cloud (cf. Isa 9:18; Isa 10:17; and on the last words, Isa 5:24; Nah 1:10).

Exo 15:11-18 Third strophe. On the ground of this glorious act of God, the song rises in the third strophe into firm assurance, that in His incomparable exaltation above all gods Jehovah will finish the word of salvation, already begun, fill all the enemies of Israel with terror at the greatness of His arm, bring His people to His holy dwelling-place, and plant them on the mountain of His inheritance. What the Lord had done thus far, the singer regarded as a pledge of the future. Exo 15:11-12

“Who is like unto Thee among the gods, O Jehovah (אלים: not strong ones, but gods, Elohim, Psa 86:8, because none of the many so-called gods could perform such deeds), who is like unto Thee, glorified in holiness?” God had glorified Himself in holiness through the redemption of His people and the destruction of His foes; so that Asaph could sing, “Thy way, O God, is in holiness” (Psa 78:13). קדשׁ, holiness, is the sublime and incomparable majesty of God, exalted above all the imperfections and blemishes of the finite creature (vid., Exo 19:6). “Fearful for praises, doing wonders.” The bold expression תהלּת נורא conveys more than summe venerandus, s. colendus laudibus, and signifies terrible to praise, terribilis laudibus. As His rule among men is fearful (Psa 66:5), because He performs fearful miracles, so it is only with fear and trembling that man can sing songs of praise worthy of His wondrous works. Omnium enim laudantium vires, linguas et mentes superant ideoque magno cum timore et tremore eum laudant omnes angeli et sancti (C. a Lap.). “Thou stretchest out Thy hand, the earth swallows them.” With these words the singer passes in survey all the mighty acts of the Lord, which were wrapt up in this miraculous overthrow of the Egyptians. The words no longer refer to the destruction of Pharaoh and his host. What Egypt had experienced would come upon all the enemies of the Lord and His people. Neither the idea of the earth swallowing them, nor the use of the imperfect, is applicable to the destruction of the Egyptians (see Exo 15:1, Exo 15:4, Exo 15:5, Exo 15:10, Exo 15:19, where the perfect is applied to it as already accomplished).

Exo 15:19-21

In the words “Pharaoh’s horse, with his chariots and horsemen,” Pharaoh, riding upon his horse as the leader of the army, is placed at the head of the enemies destroyed by Jehovah. In Exo 15:20, Miriam is called “the prophetess,” not ob poeticam et musicam facultatem (Ros.), but because of her prophetic gift, which may serve to explain her subsequent opposition to Moses (Num 11:1, Num 11:6); and “the sister of Aaron,” though she was Moses’ sister as well, and had been his deliverer in his infancy, not “because Aaron had his own independent spiritual standing by the side of Moses” (Baumg.), but to point out the position which she was afterwards to occupy in the congregation of Israel, namely, as ranking, not with Moses, but with Aaron, and like him subordinate to Moses, who had been placed at the head of Israel as the mediator of the Old Covenant, and as such was Aaron’s god (Exo 4:16, Kurtz). As prophetess and sister of Aaron she led the chorus of women, who replied to the male chorus with timbrels and dancing, and by taking up the first strophe of the song, and in this way took part in the festival; a custom that was kept up in after times in the celebration of victories (Jdg 11:34; 1Sa 18:6-7; 1Sa 21:12; 1Sa 29:5), possibly in imitation of an Egyptian model (see my Archäologie, §137, note 8).

Exo 15:22-24

Leaving the Red Sea, they went into the desert of Shur. This name is given to the tract of desert which separates Egypt from Palestine, and also from the more elevated parts of the desert of Arabia, and stretches from the Mediterranean to the head of the Arabian Gulf or Red Sea, and thence along the eastern shore of the sea to the neighbourhood of the Wady Gharandel. In Num 33:8 it is called the desert of Etham, from the town of Etham, which stood upon the border (see Exo 13:20). The spot where the Israelites encamped after crossing the sea, and sang praises to the Lord for their gracious deliverance, is supposed to have been the present Ayun Musa (the springs of Moses), the only green spot in the northern part of this desolate tract of desert, where water could be obtained. At the present time there are several springs there, which yield a dark, brackish, though drinkable water, and a few stunted palms; and even till a very recent date country houses have been built and gardens laid out there by the richer inhabitants of Suez. From this point the Israelites went three days without finding water, till they came to Marah, where there was water, but so bitter that they could not drink it. The first spot on the road from Ayun Musa to Sinai where water can be found, is in the well of Howâra, 33 English miles from the former. It is now a basin of 6 or 8 feet in diameter, with two feet of water in it, but so disagreeably bitter and salt, that the Bedouins consider it the worst water in the whole neighbourhood (Robinson, i. 96). The distance from Ayun Musa and the quality of the water both favour the identity of Howâra and Marah. A whole people, travelling with children, cattle, and baggage, could not accomplish the distance in less than three days, and there is no other water on the road from Ayum Musa to Howâra. Hence, from the time of Burckhardt, who was the first to rediscover the well, Howâra has been regarded as the Marah of the Israelites. In the Wady Amara, a barren valley two hours to the north of Howâra, where Ewald looked for it, there is not water to be found; and in the Wady Gharandel, two hours to the south, to which Lepsius assigned it, the quality of the water does not agree with our account.The small quantity of water at Howâra, “which is hardly sufficient for a few hundred men, to say nothing of so large an army as the Israelites formed” (Seetzen), is no proof that Howâra and Marah are not identical. For the spring, which is now sanded up, may have flowed more copiously at one time, when it was kept in better order. Its present neglected state is the cause of the scarcity.

It is true that no trace of the name has been preserved; but it seems to have been given to the place by the Israelites simply on account of the bitterness of the water. This furnished the people with an inducement to murmur against Moses (Exo 15:24). They had probably taken a supply of water from Ayum Musa for the three days’ march into the desert. But this store was now exhausted; and, as Luther says, “when the supply fails, our faith is soon gone.” Thus even Israel forgot the many proofs of the grace of God, which it had received already.

Exo 15:25-26

When Moses cried to the Lord in consequence, He showed him some wood which, when thrown into the water, took away its bitterness. The Bedouins, who know the neighbourhood, are not acquainted with such a tree, or with any other means of making bitter water sweet; and this power was hardly inherent in the tree itself, though it is ascribed to it in Ecclus. 38:5, but was imparted to it through the word and power of God. We cannot assign any reason for the choice of this particular earthly means, as the Scripture says nothing about any “evident and intentional contrast to the change in the Nile by which the sweet and pleasant water was rendered unfit for use” (Kurtz). The word עץ “wood” (see only Num 19:6), alone, without anything in the context to explain it, does not point to a “living tree” in contrast to the “dead stick.” And if any contrast had been intended to be shown between the punishment of the Egyptians and the training of the Israelites, this intention would certainly have been more visibly and surely accomplished by using the staff with which Moses not only brought the plagues upon Egypt, but afterwards brought water out of the rock. If by עץ we understand a tree, with which ויּשׁלך, however, hardly agrees, it would be much more natural to suppose that there was an allusion to the tree of life, especially if we compare Gen 2:9 and Gen 3:22 with Rev 22:2, “the leaves of the tree of life were for the healing of the nations,” though we cannot regard this reference as established. All that is clear and undoubted is, that by employing these means, Jehovah made Himself known to the people of Israel as their Physician, and for this purpose appointed the wood for the healing of the bitter water, which threatened Israel with disease and death (2Ki 4:40).

By this event Jehovah accomplished two things: (a) “there He put (made) for it (the nation) an ordinance and a right,” and (b) “there He proved it.” The ordinance and right which Jehovah made for Israel did not consist in the words of God quoted in Exo 15:26, for they merely give an explanation of the law and right, but in the divine act itself. The leading of Israel to bitter water, which their nature could not drink, and then the sweetening or curing of this water, were to be a חק for Israel, i.e., an institution or law by which God would always guide and govern His people, and a משׁפּט or right, inasmuch as Israel could always reckon upon the help of God, and deliverance from every trouble. But as Israel had not yet true confidence in the Lord, this was also a trial, serving to manifest its natural heart, and, through the relief of its distress on the part of God, to refine and strengthen its faith. The practical proof which was given of Jehovah’s presence was intended to impress this truth upon the Israelites, that Jehovah as their Physician would save them from all the diseases which He had sent upon Egypt, if they would hear His voice, do what was right in His eyes, and keep all His commandments.

Exo 15:27 Elim, the next place of encampment, has been sought from olden time in the Wady Gharandel, about six miles south of Howâra; inasmuch as this spot, with its plentiful supply of comparatively good water, and its luxuriance of palms, tamarisks, acacias, and tall grass, which cause it to be selected even now as one of the principal halting-places between Suez and Sinai, quite answers to Elim, with its twelve wells of water and seventy palm-trees (cf. Rob. i. pp. 100, 101, 105). It is true the distance from Howâra is short, but the encampments of such a procession as that of the Israelites are always regulated by the supply of water. Both Baumgarten and Kurtz have found in Elim a place expressly prepared for Israel, from its bearing the stamp of the nation in the number of its wells and palms: a well for every tribe, and the shade of a palm-tree for the tent of each of the elders. But although the number of the wells corresponded to the twelve tribes of Israel, the number of the elders was much larger than that of the palms (Exo 29:9). One fact alone is beyond all doubt, namely, that at Elim, this lovely oasis in the barren desert, Israel was to learn how the Lord could make His people lie down in the green pastures, and lead them beside still waters, even in the barren desert of this life (Psa 23:2).

Triumphant Song of the Israelites. (b. c. 1491.)

1 Then sang Moses and the children of Israel this song unto the Lord , and spake, saying, I will sing unto the Lord , for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. 2 The Lord is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father's God, and I will exalt him. 3 The Lord is a man of war: the Lord is his name. 4 Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea. 5 The depths have covered them: they sank into the bottom as a stone. 6 Thy right hand, O Lord , is become glorious in power: thy right hand, O Lord , hath dashed in pieces the enemy. 7 And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble. 8 And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea. 9 The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. 10 Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. 11 Who is like unto thee, O Lord , among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders? 12 Thou stretchedst out thy right hand, the earth swallowed them. 13 Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. 14 The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina. 15 Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away. 16 Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O Lord , till the people pass over, which thou hast purchased. 17 Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord , which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established. 18 The Lord shall reign for ever and ever. 19 For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the Lord brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea. 20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. 21 And Miriam answered them, Sing ye to the Lord , for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.

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 (ch. xiv. 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, 2 Sam. xxii. 1. Bis dat qui cito dat—He gives twice who gives quickly. 4. When they believed the Lord (ch. xiv. 31) then they sang this song: it was a song of faith; this connection is observed (Ps. cvi. 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. xv. 2, 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 (v. 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, v. 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. xii. 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, Deut. iv. 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 (v. 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, v. 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. xxxviii. 4; Deut. xxxii. 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, Ps. lxxxix. 6. Secondly, More particularly, 1. He is glorious in holiness; his holiness is his glory. It is that attribute which angels adore, Isa. vi. 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, Ps. lxvi. 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, v. 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 (v. 1), the chariots, and the chosen captains (v. 4); they themselves went into the sea, and they were overwhelmed, v. 19. The depths, the sea, covered them, and the proud waters went over the proud sinners; they sank like a stone, like lead (v. 5, 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 (v. 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, v. 6. It was with the blast of thy nostrils (v. 8), and thy wind (v. 10), and the stretching out of thy right hand, v. 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, v. 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, v. 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. xxxvii. 24, 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 (v. 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, v. 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. xlv. 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, v. 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, v. 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, v. 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 (Deut. ii. 4), so were the Moabites (Num. xxii. 3), and the Canaanites, Josh. ii. 9, 10; v. 1. Thus God sent his fear before them (ch. xxiii. 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, v. 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 (Ps. xxvii. 4), in his church in heaven, John xvii. 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, v. 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, v. 20, 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 (1 Sam. xviii. 6, 7); so was this. When God brought Israel out of Egypt, it is said (Micah vi. 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.

The Waters of Marah. (b. c. 1491.)

22 So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water. 23 And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah. 24 And the people murmured against Moses, saying, What shall we drink? 25 And he cried unto the Lord ; and the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them, 26 And said, If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the Lord that healeth thee. 27 And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.

It should seem, it was with some difficulty that Moses prevailed with Israel to leave that triumphant shore on which they sang the foregoing song. They were so taken up with the sight, or with the song, or with the spoiling of the dead bodies, that they cared not to go forward, but Moses with much ado brought them from the Red Sea into a wilderness. The pleasures of our way to Canaan must not retard our progress, but quicken it, though we have a wilderness before us. Now here we are told,

I. That in the wilderness of Shur they had no water, v. 22. This was a sore trial to the young travellers, and a diminution to their joy; thus God would train them up to difficulties. David, in a dry and thirsty land where no water is, reaches forth towards God, Ps. lxiii. 1.

II. That at Marah they had water, but it was bitter, so that though they had been three days without water they could not drink it, because it was extremely unpleasant to the taste or was likely to be prejudicial to their health, or was so brackish that it rather increased their thirst than quenched it, v. 23. Note, God can embitter that to us from which we promise ourselves most satisfaction, and often does so in the wilderness of this world, that our wants and disappointments in the creature may drive us to the Creator, in whose favour alone true comfort is to be had. Now in this distress, 1. The people fretted and quarrelled with Moses, as if he had done ill by them. What shall we drink? is all their clamour, v. 24. Note, The greatest joys and hopes are soon turned into the greatest griefs and fears with those that live by sense only, and not by faith. 2. Moses prayed: He cried unto the Lord, v. 25. The complaints which they brought to him he brought to God, on whom, notwithstanding his elevation, Moses owned a constant dependence. Note, It is the greatest relief of the cares of magistrates and ministers, when those under their charge make them uneasy, that they may have recourse to God by prayer: he is the guide of the church's guides and to him, as the Chief Shepherd, the under-shepherds must upon all occasions apply. 3. God provided graciously for them. He directed Moses to a tree, which he cast into the waters, in consequence of which, all of a sudden, they were made sweet. Some think this wood had a peculiar virtue in it for this purpose, because it is said, God showed him the tree. God is to be acknowledged, not only in the creating of things useful for man, but in discovering their usefulness. Or perhaps this was only a sign, and not at all a means, of the cure, any more than the brazen serpent, or Elisha's casting one cruse full of salt into the waters of Jericho. Some make this tree typical of the cross of Christ, which sweetens the bitter waters of affliction to all the faithful, and enables them to rejoice in tribulation. The Jews' tradition is that the wood of this tree was itself bitter, yet it sweetened the waters of Marah; the bitterness of Christ's sufferings and death alters the property of ours. 4. Upon this occasion, God came upon terms with them, and plainly told them, now that they had got clear of the Egyptians, and had entered into the wilderness, that they were upon their good behaviour, and that according as they carried themselves so it would be well or ill with them: There he made a statute and an ordinance, and settled matters with them. There he proved them, that is, there he put them upon the trial, admitted them as probationers for his favour. In short, he tells them, v. 26, (1.) What he expected from them, and that was, in one word, obedience. They must diligently hearken to his voice, and give ear to his commandments, that they might know their duty, and not transgress through ignorance; and they must take care in every thing to do that which was right in God's sight, and to keep all his statutes. They must not think, now that they were delivered from their bondage in Egypt, that they had no lord over them, but were their own masters; no, therefore they must look upon themselves as God's servants, because he had loosed their bonds, Ps. cxvi. 16; Luke i. 74, 75. (2.) What they might then expect from him: I will put none of these diseases upon thee, that is, "I will not bring upon thee any of the plagues of Egypt." This intimates that, if they were rebellious and disobedient, the very plagues which they had seen inflicted upon their enemies should be brought upon them; so it is threatened, Deut. xxviii. 60. God's judgments upon Egypt, as they were mercies to Israel, opening the way to their deliverance, so they were warnings to Israel, and designed to awe them into obedience. Let not the Israelites think, because God had thus highly honoured them in the great things he had done for them, and had proclaimed them to all the world his favourites, that therefore he would connive at their sins and let them do as they would. No, God is no respecter of persons; a rebellious Israelite shall fare no better than a rebellious Egyptian; and so they found, to their cost, before the got to Canaan. "But, if thou wilt be obedient, thou shalt be safe and happy;" the threatening is implied only, but the promise is expressed: "I am the Lord that healeth thee, and will take care of thy comfort wherever thou goest." Note, God is the great physician. If we be kept well, it is he that keeps us; if we be made well, it is he that restores us; he is our life, and the length of our days.

III. That at Elim they had good water, and enough of it, v. 27. Though God may, for a time, order his people to encamp by the waters of Marah, yet that shall not always be their lot. See how changeable our condition is in this world, from better to worse, from worse to better. Let us therefore learn both how to be abased and how to abound, to rejoice as though we rejoiced not when we are full, and to weep as though we wept not when we are emptied. Here were twelve wells for their supply, one for every tribe, that they might not strive for water, as their fathers had sometimes done; and, for their pleasure, there were seventy palm-trees, under the shadow of which their great men might repose themselves. Note, God can find places of refreshment for his people even in the wilderness of this world, wells in the valley of Baca, lest they should faint in their mind with perpetual fatigue: yet, whatever our delights may be in the land of our pilgrimage, we must remember that we do but encamp by them for a time, that here we have no continuing city.

CHAP. XV.

THen sang Moses and the sonnes of Israel this song unto Iehovah; and they said, saying; I WILL SING unto Iehovah, for hee excelleth gloriously: the horse and his rider hath he throwne into the sea.

Ioh is my strength and song, and hee hath beene to me a salvation: this is my God, and I will make him an habitation; the God of my father, and I will exalt him.

Iehovah is a man of warre: Iehovah is his name.

Pharaohs charets and his host hath he cast into the sea; and the choise of his captaines are drowned in the red sea.

The depths have covered them: they sank downe into the bottomes as a stone.

Thy right hand, O Iehovah, is become glorious in power: thy right hand; O Iehovah, hath dashed in peeces the enemie.

And in the greatnesse of thine excellencie, thou hast overthrowne them that rose up against thee: thou sentest forth thy wrath, which did eat them up as stubble.

And with the blast of thy nostrills the waters were gathered together; the floods stood upright as an heape, the depths were congealed in the heart of the sea.

The enemie said, I will pursue, I will overtake, I will divide the spoile: my soule shall be filled with them; I will draw out my sword; mine hand shall destroy them.

Thou didst blow with thy winde, the sea covered them; they sank as lead, in the mighty waters.

Who is like thee amongst the gods, O Iehovah? who is like thee, glorious in holinesse, fearfull in praises, doing wonders!

Thou stretchedst out thy right hand; the earth swallowed them.

Thou leadest forth in thy mercy, this people which thou hast redeemed: thou guidest them in thy strength, unto the habitation of thine holinesse.

This may be sung also as the 113. Psalme. [illegible: text] Nto Iehovah sing will I, for he excelleth [illegible: text] gloriously: the horse and him that rode [illegible: text] thereon, into the sea throwne downe hath [illegible: text] he. Iah is my strength and melodee, and [illegible: text] hath beene my salvation.

The peoples shall heare, and bee stirred: sorrow shall take hold of the Inhabitants of Palestina.

Then the Dukes of Edom shall be amazed; the mighty men of Moab trembling shall take hold upon them: all the inhabitants of Canaan shall melt away.

Terrour and dread shall fall upon them; by the greatnesse of thine arme they shall bee as still as a stone; till thy people passe over, O Iehovah, till this people passe over which thou hast purchased.

Thou wilt bring them in, and plant them in the mountaine of thine inheritance, in the place, O Iehovah, which thou hast made for thee to dwell in, in the Sanctuarie, O Lord, which thy hands have established.

Iehovah shall reigne for ever and aye.

For the horse of Pharaoh went in, with his charets and with his horsemen, into the sea, and Iehovah brought againe the waters of the sea upon them: but the sonnes of Israel went on dry land, in the mids of the sea.

And Mary the Prophetesse, the sister of Aaron, tooke a timbrell in her hand, and all the women went out after her, with timbrels, and with dances.

And Mary answered them: SING yee to Iehovah, for he excelleth gloriously; the horse and his rider hath he throwne into the sea.

And Moses removed Israel forward from the red sea; and they went out into the wildernesse of Shur: and they went three daies in the wildernesse and found no water▪ And they came to Marah; and they could not drinke of the waters of Marah, for they were bitter; therefore the name of it was called Marah. And the people murmured against Moses, saying, What shall we drinke? And he cried out unto Iehovah; and Iehovah shewed him a tree, and he cast it into the waters, and the waters were made sweet: there he appointed to him a statute and a judgement, & there he tempted him. And hee said, If hearkning thou wilt hearken to the voice of Iehovah thy God, and wilt doe that which is right in his eyes, and wilt give eare to his commandements, & keepe all his statutes; I will not put upon thee any of the diseases which I have put upon the Egyp[illegible: 1 span]s; for I am Iehovah, [illegible: 1 word] he aleth thee. And they came to Elim, and there were twelve we[illegible: 1 letter]s of water, and se [illegible: 1 span] [illegible: 1 word] trees, and they [illegible: 1 word] there by the[illegible: 2 letters] [illegible: 3 letters]rs.

Annotations. VNto Iehovah] that is, unto his praise, as David saith, They beleeved in his words, they sang his praise, Psal. 106. 12. So the Chaldee beginneth the song thus, We will sing praise and confesse unto the Lord. With this song of victory over Pharaoh, the Holy Ghost compareth the song of those that have gotten victorie over the spirituall Pharaoh, the Beast (Antichrist) when they stand, by the sea of glasse mingled with fire, (as Israel here standeth by the red sea,) having harpes of God, (as the women here had timbrels, v. 20.), and they sing the song of Moses the servant of God, and the song of the Lamb, the Son of God, Rev. 15. 2. 3. 4. gloriously] or excellently; Hebr. excelling excelleth; which the Gr. translateth, is become gloriously glorious. The Chaldee paraphraseth, for he excelleth above the excellent, and excellencie is his. Vers. 2. Iah.] this is one of the proper names of God, Psal. 68. 5. first used in this song; and seldome but in songs and psalmes. The Hebrew Halelujah, (that is, Praise yejah) is kept by the Holy Ghost in Greeke, Allelouia, Rev. 19. 1. 3. 4. 6. The memoriall of this name, was kept also among the heathen Romans, who called their greatest god Iu-piter, that is, Iah father. The Greeke Bible usually translateth Iah Lord, the Chaldee, Feare: and Th[illegible: 1 letter]rgum Ierusaelemy on this place expoundeth it, the Feare of all the world. Other Hebrewes make it an abridgement of the name Iehovah, and a part of it; Maimo[illegible: 1 letter]y in Iesudei hatorah, chap. 6. S. 4. so it signifieth the essence or being of God, (as Iehovah also doth, whereof see the notes on Gen. 2. 4.) or, as Iah is p[illegible: 1 letter]onounced with breathing, it may signifie God, who giveth to all, Life and Breath, and all things, Acts 17. 25. my strength] he which giveth me strength, as in Psalme 68. 36▪ (so the Greeke here translateth it Helper:) or, he to whom I give strength, that is, strong praise; as in Psalme 29. 1. give ye to Iehovah glory and strength: so, out of the mouth of babes and sucklings, thou hast founded strength, Psal. 8. 3. is expounded by our Saviour, thou hast perfected praise, Matth. 21. 16. Howbeit, we may here retaine the name Strength, which the Holy Ghost often ascribeth to God among other his praises; as in 1 Tim. 6. 16. to whom be honour and strength: in 1 Peter 4. 11. to whom be glory and strength; and sundry the like, Revel. 1. 6. and 5. 13. Strength is here and alwaies ascribed unto God, for by his owne strength shall no man prevaile, 1 Sam. 2. 9. song] or psalme, melodie; that is, the argument of my song; or whom I praise with Psalme; so the Chaldee translateth it, my praise: also the Greeke in Esay. 12. 2. though here it turneth it, my protectour. It is generally all melodie, with voice of man, Esay. 51. 3. or instruments of musicke, Amos 5. 23. These words the Prophets after use, when they sing of Christ and of his graces, as Psal. 118. 14. and Esay. 12. 2. where the name Iehovah is added, for Iah Iehovah is my strength and song. There immediatly before, he hath reference to Israels salvation from the Egyptians, Esay. 11. 15. 16. which being by him applied to our salvation by Christ, sheweth that all these things happened unto them for types, as the Apostle saith, 1 Cor. 10. 11. and he] or, for he: as, And he heard, Esay. 39. 1. is expounded. For he heard, 2 King. 20. 12. And thou wilt save, 2 Sam. 22. 28. is For thou wilt save, Psalme 18. 28. a salvation] or, for a salvation: that is, hath saved (helped or delivered) mee from mine enemies, who were too strong for mee. So this phrase meaneth, as in 2 Sam. 10. 11. If the Syrian; be too strong for me, then thou shalt be to me a salvation; that is, shalt helpe or rescue me. Thus Christ is called Gods salvation, Luke 2. 30. because by him God hath saved and delivered us out of the hands of our enemies, Luke 1. 71. 74. The Chaldee here paraphraseth, hee said by his word, and hath beene to mee a redeemer. an habitation] or a comely dwelling; and so, will dwell with him: the Chaldee explaineth it, I will build him a sanctuarie. Or wee may English it, I will adorne him; will doe him seemely honour; as the Greeke translateth, I will glorifie him. my father] this the Chaldee expoundeth my fathers: it seemeth principally to intend Abraham, the father of many nations, Genes. 17. 5. and with him, Isaak, Iakob, and the rest, to whom God gave his promises; which now beganne to be performed to their children, Gen. 15. 14. exalt] with song and praise, as this word is often used in Psalmes, wherein God his name and actions are extolled, Psalme 30. 2. and 118. 28. and 145. 1. Esay. 25. 1. Vers. 3. man of warre,] that is, a noble warriour: for the word man, added to other things, often signifieth excellencie: as, a man of arme, is a mighty one, Iob 22. 8. a man of words, is an eloquent person, Exod. 4. 10. And so the Chaldee here expresseth it, calling him the Lord, and Victour of wars: and the Greeke, a breaker of warres. Now did the Lord ride upon his horses, and his chariots of salvation, his bow was made quite naked; Habakkuk 3. 8. 9. This also may have reference to Christ, the Conquerour, as Psalme 24. 8. Revel. 19. 11. &c. Iehovah] this name among other things, noteth Gods powerfull effecting of judgements upon his enemies, for the salvation of his Church; and hee is therefore called Iehovah of hosts, Psal. 83. 14.—19. and 46. 7. 8.—12. See the notes on Genes. 2. 4. and Exodus 6. 3. Vers. 4. the choise] that is, as the Greeke translateth, his chosen captaines; meaning the fairest, best and valiantest; as the Chaldee translateth, the fairest: so in Gen. 23. 6. Of these captaines, see Exod. 14. 7. Like triumph shall bee over the enemies of Christ, when all the fowles of heaven shall be called to eat the flesh of Kings, and of Captaines, and of mighty men, and the flesh of horses, and of them that sit on them, &c. Rev. 19. 17. 18. 21. Vers. 5. as a stone:] that they could not helpe themselves with swimming; neither rise up any more for ever; as Ierem. 51. 63. 64. So after in verse 10. they sanke as lead. This is remembred in Nehem. 9. 11. their persecutors thou threwest into the deepes, as a stone into the mighty waters. A like judgment God will bring upon Babylon, the spirituall Egypt; for as a stone cast into the sea, so with violence shall that great citie Babylon be throwne downe, and shall be found no more at all, Revel. 18. 21. Ver. 6. become glorious,] or, wondrous excellent, ample and magnificent. It may also imply, is become glorious to me. So David extolleth the workes of Gods right hand, Psal. 118. 15. 16. Vers. 7. against thee,] the Chaldee saith, against thy people: for that which is done against them, is against God himselfe, Zacharie 2. 8. Matthew 25. 45. Acts 9. 4. eat them up] that is, devoure and consume them; as the Chaldee explaineth it, consumed them as the fire doth the stubble. So Gods wrath is likened to fire, Psalme 89. 47. and the wicked, to stubble, Esa. 5. 24. and 47. 14. Vers. 8. blast,] or, spirit, or winde of thy wrath, as the Greeke translateth it: because the Hebrew Aph signifieth both anger, and the nostrils: and this speech is used in cases of judgment upon Gods enemies, as in Iob 4. 9. by the blast of God they perish, &c. The Chaldee here translateth, with the word of thy mouth. It respecteth Gods command, in Exod. 14. 26. 27. which was performed also by a winde; as after verse 10. So the Lord will consume Antichrist, with the spirit of his mouth, 2 Thes. 2. 8. gathered] or, heaped up: became as heaps. And this being done with a mighty winde, was with a great noise; to which the Prophet hath reference, saying; the deepe uttered his voice, and life up his hands on high, Habakkuk 3. 10. congealed,] as ice, frozen, hardned. It may be meant of the seas bottome, which being muddy and soft, was hardened, that they went as on dry land. He led his people through the deepe, as an horse in the wildernesse, Esay 63. 13. Some understand it of the waters, that they were congealed as ice. the heart] that is, the mids, or deepe of the sea, so Psalme 46. 3. Ezek. 28. 2. And now, the channels of waters were seene, and the foundations of the world were revealed: at the rebuke of the Lord, at the breath of the winde of his anger; as David singeth for his victories, Psal. 18. 16. Vers. 9. divide the spoile] which is done after victory, Luke 11. 22. and with joy, Esay. 9. 3. Thus the enemie vainely promised themselves the victory: so in Iudg. 5. 30. soule,] that is, lust, or, will: so in Psal. 27. 12. and 41. 3. and 78. 18. destroy them] or, repossesse them: for so the originall is used sometime for destroying or disinheriting; as Numb. 14. 12. sometime for causing to inherit, or taking possession, Numb. 14. 24. The Chaldee here translateth it, destroy: the Greeke, have dominion, (or Lord over them) The Egyptians came out as a whirlewinde to scatter Israel: their rejoycing was even to dovoure the poore, in secret, Hab. 3. 14. Vers. 10. blow;] the Chaldee translateth it, thou didst say with thy word. Of this winde there was no mention in Exod. 14. 27. but it is gathered from verse 21. where the Lord, by a strong east winde, caused the sea to goe backe. covered them] God made the waters of the red sea to flow over their faces, as they pursued after Israel, Deut. 11. 4. the waters covered the distressers of Israel; not one of them was left, Psal. 106. 11. And here God brake the heads of the Dragons, in the waters: the heads of Livjathan, Psalme 74. 13. 14. Vers. 11. the Gods,] or, the Mighties, the Potentates: so the Princes of the world are called, Psal. 82. and 89. 7. wonders] or marvels: so the Greeke also and Chaldee translateth it: the Hebrew being singular, a wonder, or miracle: but one is often put for many, as is noted on Gen. 3. 2. So in Psal. 78. 12. Vers. 12. the earth,] in the bottome of the sea: so Ionas in the sea, said the earth with her bars was about me for ever, Ion. 2. 6. Vers. 13. leadest,] to wit, softly or quietly, as a flocke is led: this was done by the pillar of the cloud and fire; also by the hand of Moses and Aaron, but ascribed to God as the principall; even as in verse 12. God is said to stretch out his hand, which was ministerially done by Moses, Exodus 14. 26. So in Psalme 77. 21. thou didst leade thy people like a flocke, by the hand of Moses and Aaron. habitation of thine holinesse] in Greeke thine holy lodging (or mansion) It is a continuance of the former similitude of a shepherds lodge or habitation, which is in pleasant pastures to feed and give rest to his flocke; as in all the cities thereof, shall be an ha [illegible: 1 span] of shepherds, causing their flockes to lie downe, [illegible: 2 words] 12. It meaneth the land of Canaan, where God [illegible: 1 span]uld give his people rest, and feed them with his Word. So when God promiseth to return them out of Babylon, hee useth this word, I will bring Israel againe to his habitation, and hee shall feed, &c. Ier. 50. 19. and in that land Ierusalem was as the fold of the flocke, and is called a quiet habitation, Esay. 33. 20. The fulfilling of this prophesie, is celebrated by Asaph, shewing how God made his people to goe forth like sheepe, and guided them like a flocke in the wildernesse; and led them on in safety, and they dreaded not: but the sea covered their enemies. And hee brought them to the border of his Holinesse, to that mountaine which his right hand had purchased, Psal. 78, 52. 53. 54. Vers. 14. stirred,] with feare, or anger: both which doe stirre the minde and body, and cause it to quake and tremble: and these were in the peoples hearing of Gods workes for Israel, Deut. 2. 25. Ios. 2. 10. 11. Num. 20. 18. 20. and 22. 3. 6. The Greeke here translateth it, angry. Vers. 15. amazed] or suddenly troubled: it implieth both feare and haste; and so the Greeke translateth it hasten. See this fulfilled in Deut. 2. 4. and of Edoms Dukes, see Gen. 36. take hold] that is, they shall greatly tremble. For passions of the minde, feare, trembling, astonishment, and the like, are said to take hold, or fall upon men, when they are overcome by them. In Luk. 5. 26. it is said, amazement tooke all; which in Mark. 2. 12. is expounded, all were amazed. melt,] that is, faint with feare: as was accomplished, Ios. 2. 9. 10. 11. and 5. 1. A similitude whereby the heart is likened to waxe, which melteth with feare, as waxe with fire, Psal. 22. 15. and 68. 3. Vers. 16. terrour;] this also is signified in Deut. 2. 25. and 11. 25. Thargum Ierusalemy expounds it the terrour of death: which phrase David useth in Psal. 55. 5. terrours of death are fallen upon me. The Hebrew aemathah, hath here a letter added in the end, to denote the excesse of feare, great terrour. This, though it was in respect of the people, as it is said, your terrour is fallen upon us, Ios. 2. 9. yet proceeded it from God, as he saith, I will send my terrour before thee, Exod. 23. 27. purchased] or gotten, bought, and possessest. The Hebrew Kanah signifieth to get either by generation, as Gen. 4. 1. or by buying and purchasing, whereby it becommeth ones owne possession, Gen. 25. 10. Ex. 21. 2. All are in God, creating, redeeming, and regenerating his people in Christ. So Moses elsewhere saith, Is not he thy father that hath gotten (or bought) thee? Deut. 32. 6. and Asaph saith, Remember thy congregation which thou hast purchased, Psalme 74. 2. and the Apostle speaketh of such as deny the Lord that hath bought them, 2 Pet. 2. 1. The Chaldee here translateth it, redeemed, as in verse 13. Vers. 17. plant] that is, give them a setled dwelling: a similitude from the vine tree, as Psal. 80. 9. and 44. 3. mountaine] that is, mountany country; such as Canaan was, Deut. 11. 11. and in speciall, Mount Sion, where the Temple was after builded. This land & sanctuary, did also figure heaven, as is noted on Gen. 12. 5. & Exod. 25. 8. So the Heb. Doctors say here, the Sanctuarie, signifieth the Ierusalem which is above. R. Menachem, on Ex. 15. Vers. 18. and aye,] or, and yet: in this world, and that which is to come: as the Chaldee explaineth it, for ever, and for ever and ever. God is said to reigne or be King, when he manifesteth his power and goodnesse, in subduing his enemies, and saving his people. So after Antichrists overthrow, voices in heaven doe say, The kingdomes of this world are become (the kingdomes) of our Lord, and of his Christ; and he shall reigne for ever and ever. Wee give thee thanks O Lord God almighty, &c. because thou hast taken to thee thy great power, and reignest, Rev. 11. 15. 17. Vers. 20. Marie] in Hebrew Mirjam, in Greek Mariam: which was also the name of the mother of Christ, Matth. 1. 16. This Marie the Prophetesse, was one of the three principall guides, which God sent before his people; which mercy is remembred in Mich. 6. 4. I sent before thee, Moses, Aaron, and Marie. timbrell,] see the notes on Gen. 31. 27. These and other instruments were used not onely in civill mirth, but in spirituall joy, and thanksgiving unto God: as here, so in Iudg. 11. 34. 1 Sam. 18. 6. 7. 2 Sam. 6. 5. prophesied also of, in Ier. 31. 4. O Uirgin Israel thou shalt againe be adorned with thy timbrels, &c. dances] or, flutes, as the word sometime signifieth, Psal. 150. 4. and 149. 3. but the Greeke and Chaldee translate it here, dances: which were wont to be used religiously, as Iudg. 21. 21. Ier. 31. 4. 14. Vers. 21. them:] that is, the men, to whom the word in the originall, plainely hath reference. Wherefore her words answer to theirs in verse 1. which it may be also she repeated at the end of every verse of the foresaid song, as the 136 Psalme repeateth in every verse, for his mercy endureth for ever. So also in a Chron. 5. 13. Vers. 22. of Shur,] called also the wildernesse of Etham, Numb. 33. 8. Exod. 13. 20. Of Shur, see Gen. 16. 7. three daies;] so long a journey they requested of Pharaoh, Exod. 3. 18. and now found it full of wants and tentations. So after in Numbers 10. 33. Vers. 23. Marah,] that is, by interpretation Bitternesse: so called of the bitter waters. Which the Israelites not being able to drinke, leade us to consider the nature of afflictions; both spirituall by the terrors of the Law, upon the consciences of sinners; and other tentations, wants, and earthly miseries, all which are bitter as worme wood, and sorrowfull to the flesh, Lament. 3. 15. Psalme 80. 6. Mark. 10. 38. and 14. 36. Hebr. 12. 11. was called] so the Greeke also translateth the Hebrew phrase he called: which may intend chiefly Moses, who called it so: or, he, that is, every one called it. So where it is said, in 2 Sam. 5. 9. he called: in 1 Chron. 11. 7. it is said, they called. See the notes on Gen. 16. 14. Vers. 25. a tree,] the Ierusalemy Thargum saith, And Moses prayed before the Lord, and the Word of the Lord shewed him the tree Ardiphne. This is said to be a tree that hath flowers like lilies, but very bitter: Elias in Lexico Chald. It seemeth to figure out the Tree of Christ, the Crosse, whereby the bitternesse of our afflictions, (likened to waters, Psalme 69. 2.) is turned into sweetnesse and joy, Gal. 3. 13. 1 Pet. 2. 21. 24. 2 Cor. 1. 5. 7. 10. Rom. 5. 3. and 6. 3. 4. So Elisens healed evill waters with salt, 2 King. 2. 21. The Hebrew Doctors, (in Thancuma,) upon this say; It is the manner of the blessed God, to make that which is bitter, sweet, by that which is bitter. Some thought, the wood it selfe had this vertue to sweeten the waters: of whose minde was Iesus the sonne of Syrach, saying, Was not the water made sweet with wood, that the vertue thereof might bee knowne? Ecclus. 38. 5. Others expound it mystically, of the tree of life, which removed Satan away: as R. Menaches on this place sheweth. he appointed to him] or he (meaning God) imposed upon him, that is, upon Israel, the people spoken of as one man. tempted him] meaning Israel: whom God tempted or proved by this affliction, as by other the like afterward, to know what was in their heart, and to doe them good at their latter end; as Deut. 8. 2. 15. 16. Vers. 26. right] or, pleasing; for so the phrase also signifieth, 2 Sam. 19. 6. and so the Greeke translateth it here: and the Holy Ghost useth the like, in 1 Ioh. 3. 22. Whatsoever we aske, we receive of him, because wee keepe his commandements, and doe those things that are pleasing in his sight. This is often mentioned in the scriptures; see Deut. 6. 18. diseases,] or, sicknesses: the plagues of Egypt threatned to the transgressors, in Deut. 28. 27. 60. So Gods blessings, under the name of health and welfare, are promised to the keepers of his Law, Prov. 3. 7. 8. and 4. 22. Psal. 103. 3. healeth:] this word is applied to the soule as well as to the body: and implieth the forgivenesse of sins: as heale my soule, for I have sinned against thee, Psalme 41. 9. And Christ when he healed diseases, for gave sinnes also, Matth. 9. 2. 6. and healing of men, Matth. 13. 15. is expounded to be forgiving of their sinnes, Mark. 4. 12. Vers. 27. palme trees,] or, date trees, which are upright and tall of stature, beare sweet fruits, the leaves alwaies greene and flourishing, good for shadow, Song 7. 7. 8. Levit. 23. 40. Psal. 92. 13. To beare the branches of this tree, is a signe of victory over afflictions, Revel. 7. 9. The number of 12. wels, and 70. palme trees, the Ierusalemy Thargum maketh answerable to the 12. tribes of Israel, and the 70. Elders of the Synedrion, mentioned in Gen. 49. 28. and Num. 11. 16. It accordeth also to the number of 70. soules of Israel, that came into Egypt, Gen. 46. 27. Likewise to the 12. Apostles, and 70. Disciples of Christ, Luk 9. 1. & 10. 1. Rev. 21. 12. 14.