(19) This verse is parenthetic. It forms no part of the "Song of Moses." Originally, perhaps, when that song was a separate document, it was appended as an historical comment, showing the occasion on which the poem was composed. When the records of Moses were collected--either by himself, towards the close of his life, or by Joshua--the addition was kept, although it had become unnecessary for the original purpose. As it stands, it emphasises the great fact of Israel's final deliverance--the nucleus around which Exodus gathers itself.
Verses 19-21. - Sequel to the Song. The "sequel" treats of two quite separate masters.
1. It asserts, in verse 19, the historic groundwork of the song, reiterating in a condensed form the three principal facts of the presage - already recorded in ch. 14. -
(a) Israel's safe transit across the sea-bed;
(b) the pursuit attempted by the Egyptian chariot-force; end
(c) the return of the waters upon the pursuers by God's providential action.
2. It relates, in verses 20 and 21, the part taken by Miriam in the recitation of the ode, which has been noticed in the "introduction" to the chapter. Verse 19. - The horse of Pharaoh, with his chariots, and with his horsemen. Rather, "with his chariots, and with his chariot men." Compare Exodus 14:23. The Lord brought again the waters of the sea upon them. See Exodus 14:26, 27; and Exodus 15:10. The waters did not merely return to their natural place when the east wind ceased to blow, but were "brought back" by miraculous power, and with abnormal rapidity.
15:1-21 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.
For the horse of Pharaoh went in with his chariots and with his horsemen into the sea,.... Meaning not that particular and single horse on which Pharaoh was carried, but all the horses of his that drew in his chariots, and all on which his cavalry was mounted; these all went into the Red sea, following the Israelites thither: these words are either the concluding part of the song, recapitulating and reducing into a compendium the subject matter of it; or are a reason why Moses and the children of Israel sung it; or else they are to be connected more strictly with the preceding verse, and give a reason why the Lord reigns over his people for ever; because he has destroyed their enemies, and delivered them out of their hands:
and the Lord brought again the waters of the sea upon them; after he had divided them, for the Israelites to pass through them, he caused them to close again, and to fall upon the Egyptians and cover and drown them:
but the children of Israel went on dry land in the midst of the sea; which was a very wonderful thing, and was a just and sufficient reason for singing the above song to the Lord, see Exodus 14:29.
1. It asserts, in verse 19, the historic groundwork of the song, reiterating in a condensed form the three principal facts of the presage - already recorded in ch. 14. -
(a) Israel's safe transit across the sea-bed;
(b) the pursuit attempted by the Egyptian chariot-force; end
(c) the return of the waters upon the pursuers by God's providential action.
2. It relates, in verses 20 and 21, the part taken by Miriam in the recitation of the ode, which has been noticed in the "introduction" to the chapter. Verse 19. - The horse of Pharaoh, with his chariots, and with his horsemen. Rather, "with his chariots, and with his chariot men." Compare Exodus 14:23. The Lord brought again the waters of the sea upon them. See Exodus 14:26, 27; and Exodus 15:10. The waters did not merely return to their natural place when the east wind ceased to blow, but were "brought back" by miraculous power, and with abnormal rapidity.
and the Lord brought again the waters of the sea upon them; after he had divided them, for the Israelites to pass through them, he caused them to close again, and to fall upon the Egyptians and cover and drown them:
but the children of Israel went on dry land in the midst of the sea; which was a very wonderful thing, and was a just and sufficient reason for singing the above song to the Lord, see Exodus 14:29.