Exodus 15 PowerPoint Slides (PDF)
Chapter 15 has been called the “Ode to Triumph” or more commonly, “The Song of the Sea.” The song itself, which describes the rejoicing of Israel over Yahveh’s salvation through the sea, is in four sections with a narrative conclusion.
First Stanza: Praise to Israel’s Warrior God, 15:1-6
Moses words of encouragement that “Yahveh will fight for them” (14:14) becomes a theme in the Song of Deliverance where Yahveh is portrayed as the Warrior of Israel (15:3).
This section, through verse 18 and again in verse 21, is Hebrew poetry, and the repetition sets out the structure—three full stanzas and a short conclusion. Each full stanza ends with the repetition of a phrase, “Thy right hand, O Lord” (15:6), “Who is like thee?” (15:11), and “Until thy people pass over” (15:16). The words preceding the repetition are a simile : “like a stone” (15:5), “like lead” (15:10), and “as a stone” (15:16).
The theme of the song is: “Sing to the Lord, for he is highly exalted; the horse and the rider he has hurled into the sea” (15:1, 21). The name Yahveh appears many times, and a shortened form of it (“Yah”) appears in verse 3, “Yah is my strength and song.” We find the shortened form often in the Psalms, and sometimes in the combination, “Hallelujah” .
The God of the Song of Deliverance is not only “My Father’s God” (the God of Abraham, Isaac, and Jacob), but now he is “My God” (15:2).
The phrase “Yahveh is a warrior” (15:3, literally “Man of War”) recalls the mention of Yahveh fighting for Israel (14:14). The concept becomes frequent in the Psalms (see Ps 24:8; 76:3-6).
Some see an allusion to Canaanite or other myths in this song (cf. Isa 51:9-10). It is well known that there were ancient epics reporting the gods struggle with the seas. There may be a polemical reference here in God’s control of the waters and the deep (15:5-6).
Second Stanza: Yahveh’s Fight with the Egyptians, 15:7-11
Further elaboration is now given upon the battle with the Egyptians. God controls the deeps by parting the sea. The enemy follows Israel.
The interesting thing in this stanza is the quotation of the enemy in verse 9. Dialogue of thought and words between the enemy and God is frequent enough (compare Ps 2). Here, God nullifies the wicked desire of the enemy to rout Israel, and its fate, “sinking like lead” (“stone” in verses 5, 16), is a graphic description of its overthrow.
Verse 11 brings to mind Micah 7:18, “Who is a God like thee, who pardons iniquity and passes over the rebellious act of the remnant of his possession?” Here too, God’s covenant love works mightily on behalf of his chosen ones (see the next stanza, 15:13).
Third Stanza: Yahveh, Guide and Protector, 15:12-16
Here we see another immediate result of the deliverance: terror has fallen upon the inhabitants of the land Israel will pass through. The echo of Yahveh’s victory over the Egyptians has preceded Israel and has weakened hearts (15:14-16).
The reference to “the earth” in verse 12 is perhaps a reference to “Sheol,” or the grave.
The mention of “Thy holy habitation” (15:13) is most likely a reference to Mt. Sinai (or Horeb) and looks back to the provision of the sign by Yahveh in Ex 3:12.
The people of the earth therefore have reason to fear. Yahveh is a God of covenant faithfulness to his people. His treatment of Egypt was the act of God redeeming his own people and answering their prayers for deliverance.
Here is one of four occurrences of the word hesed (“lovingkindness” in NASB) in Exodus. It is a word which signifies loyal devotion based on a covenant relationship. Although the word is used for the first time here in Exodus 15:13, the slogan of the covenant relationship was given early on, “I will take you for my people, and I will be your God” (Ex 6:7).
God will use this fear among the inhabitants to help safely guide Israel into the promised land and conquer it (15:16).
Fourth Stanza: Yahveh the King, 15:17-18
“The mountain of your inheritance,” and “the sanctuary” point to the distant outcome of the events, when Yahveh brings his people into the Land of Promise. See Ps 78:53-54 which refers to God safely bringing Israel into the whole land of promise.
There is no proof here that the passage has post-exilic overtones as many critics suppose, as the terminology can just as easily be explained within the historic setting given in the text. The possession of the land is still future, yet, Israel would even now be thinking of a place where Yahveh could be worshipped. The pronouncement of “The Lord shall reign forever and ever” (15:18) is certainly eschatological and universal to Israel in scope, so that looking towards a temple is natural. Gods were housed in permanent structures even in early biblical history (cf. Judges 16:23ff). The conclusion of the hymn is that Yahveh will gather his people together and will reign with eternal rule over them and the nations.
The Refrain of Miriam, 15:19-21
There is a return to narrative in verse 19. The salvific distinction between Israel and Egypt is again underscored. We also learn that the sister of Moses (the one who observed him as a baby in the basket in the reeds; we read of no other) led a chorus of the women in the refrain of the song, “Sing to the Lord, for he is highly exalted; the horse and the rider he has hurled into the sea” (15:21, cf. v. 1).
The Theology of the Song
Notice the praise of this chapter is directed to Yahveh, and Yahveh alone. Several theological themes are emphasized.
There, first of all, is an emphasis upon the holiness of God, “Who is like You among the gods, O LORD? Who is like You, majestic in holiness” (15:11). Remember, Moses was introduced to God as a holy God at the burning bush. God is above his creation. We read about, “The greatness of your excellence” (15:7). This holiness manifests itself in judgment, “You send forth your burning anger; it consumes them as chaff” (15:7). God is warrior against those who rebel against his holiness, and he fights for his people whom he has chosen.
Second, there is an emphasis, as we noted earlier, on the covenant keeping mercy of God, “In your lovingkindness you have led the people” (15:13). God’s action toward Israel at this time was because of his covenant to Abraham (2:24-25). God’s elective choice to bless Abraham and his descendants is the basis of God’s action here.
Third, this deliverance of Israel is a redemption. This redemption is corporate, “In your lovingkindness you have led the people whom you have redeemed” (15:13); “Until the people pass over whom you have purchased” (15:16); but it is also personal, “The Lord is my strength and song, and he has become my salvation; This is my God, and I will praise him; My father’s God, and I will extol Him.” (15:2).
Finally, there is a theme of God’s kingship, “The Lord shall reign forever and ever” (15:18). One can see how these themes dovetail together and serve as the basis for further revelation in the biblical telling of God’s redemption.
These themes make the praise of God timeless. Believers may praise him today for his past deliverances of his people because his character has never and will never change. The covenant faithfulness of the Great I AM ensures the eternal salvation of God’s chosen people and provides us with the groundwork to trust him for our salvation as well. Hallelujah!
© 2008, Scott Branyan