---
title: "Clarke"
description: "Verse Exodus 15:1. Then sang Moses and the children of Israel this song — POETRY has been cultivated in all ages and among all people, from the most refin"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/exodus/15"
---

Verse [Exodus 15:1](../../../kjv/exodus/15/1). ***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 labour, 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, [Genesis 4:23-24](../../../kjv/genesis/4/23-24); Noah's prophecy concerning his sons, [Genesis 9:25-27](../../../kjv/genesis/9/25-27); and Jacob's blessing to the twelve patriarchs, [Genesis 49:2-27](../../../kjv/genesis/49/2-27), and the notes there,) 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 32:1-43](../../../kjv/deuteronomy/32/1-43); [Judges 5:1-31](../../../kjv/judges/5/1-31); and [2 Samuel 22:1-51](../../../kjv/2-samuel/22/1-51)), 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 *AEneis*; 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 Wisdom* 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*; *Wisdom 10:21*. As if he had said, Every person felt an interest in the great events which had taken place, and all laboured 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, [Exodus 15:20](../../../kjv/exodus/15/20)), *and they sing the song of Moses the servant of God, and the song* *of the Lamb*, the Son of God," [Revelation 15:2-4](../../../kjv/revelation/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 [Exodus 15:21](../../../kjv/exodus/15/21). See Dr. Kennicott's arrangement and translation of this piece at the end of this chapter. [Exodus 15:26](../../../kjv/exodus/15/26); [Exodus 15:26](../../../kjv/exodus/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.

Verse [Exodus 15:2](../../../kjv/exodus/15/2). ***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 οων, 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, ([Exodus 15:2](../../../kjv/exodus/15/2):) 'My strength and my song *is* יה JAH, *and he is become* ( *vajehi*) to me salvation.'" See [Psalms 68:5](../../../kjv/psalms/68/5); [Psalms 89:6](../../../kjv/psalms/89/6); [Psalms 94:7](../../../kjv/psalms/94/7); [Psalms 115:17-18](../../../kjv/psalms/115/17-18); [Psalms 118:17](../../../kjv/psalms/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 [Isaiah 12:2](../../../kjv/isaiah/12/2); [Isaiah 26:4](../../../kjv/isaiah/26/4). Our blessed Lord solemnly claims to himself what is intended in this Divine name יה JAH, [John 8:58](../../../kjv/john/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 [Isaiah 43:13](../../../kjv/isaiah/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 [Colossians 1:16-17](../../../kjv/colossians/1/16-17), 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! [Exodus 3:14](../../../kjv/exodus/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 [Galatians 4:6](../../../kjv/galatians/4/6).

Verse [Exodus 15:3](../../../kjv/exodus/15/3). ***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. [Genesis 2:4](../../../kjv/genesis/2/4), and *"*[Exodus 6:3](../../../kjv/exodus/6/3)*"*.

Verse [Exodus 15:4](../../../kjv/exodus/15/4). ***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.

Verse [Exodus 15:6](../../../kjv/exodus/15/6). ***Thy right hand*** — Thy omnipotence, manifested in a most extraordinary way.

Verse [Exodus 15:7](../../../kjv/exodus/15/7). ***In the greatness of thine excellency*** — To this wonderful deliverance the Prophet Isaiah refers, [Isaiah 63:11-14](../../../kjv/isaiah/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."

Verse [Exodus 15:8](../../../kjv/exodus/15/8). ***The depths were congealed*** — The strong east wind ([Exodus 14:21](../../../kjv/exodus/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.

Verse [Exodus 15:9](../../../kjv/exodus/15/9). ***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!"

Verse [Exodus 15:11](../../../kjv/exodus/15/11). ***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 [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.

Verse [Exodus 15:12](../../../kjv/exodus/15/12). ***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; [Psalms 77:18](../../../kjv/psalms/77/18).

Verse [Exodus 15:13](../../../kjv/exodus/15/13). ***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.

Verse [Exodus 15:15](../../../kjv/exodus/15/15). ***The dukes of Edom*** — Idumea was governed at this time by those called אלפים *alluphim, heads, chiefs*, or *captains*. [Genesis 36:15](../../../kjv/genesis/36/15).

Verse [Exodus 15:16](../../../kjv/exodus/15/16). ***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.

Verse [Exodus 15:17](../../../kjv/exodus/15/17). ***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, [Deuteronomy 11:11](../../../kjv/deuteronomy/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 endeavour to regulate their lives according to its precepts, the government of that country is likely to be permanent.

Verse [Exodus 15:18](../../../kjv/exodus/15/18). ***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.

Verse [Exodus 15:20](../../../kjv/exodus/15/20). ***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 [Exodus 7:7](../../../kjv/exodus/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. [Exodus 2:2](../../../kjv/exodus/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*, ([Isaiah 40:15](../../../kjv/isaiah/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, c*. 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*, [Genesis 20:7](../../../kjv/genesis/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, [Numbers 12:2](../../../kjv/numbers/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, [Micah 6:4](../../../kjv/micah/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, c., 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*, [Genesis 31:27](../../../kjv/genesis/31/27), on which the reader is desired to consult the note. [Genesis 31:27](../../../kjv/genesis/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, c., of which we have ample proof in the construction of the tabernacle and its utensils. However ungrateful, rebellious, &c., 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.

Verse [Exodus 15:22](../../../kjv/exodus/15/22). ***The wilderness of Shur*** — This was on the coast of the Red Sea on their road to Mount Sinai. See the map.

Verse [Exodus 15:23](../../../kjv/exodus/15/23). ***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. [Exodus 40:38](../../../kjv/exodus/40/38); [Exodus 40:38](../../../kjv/exodus/40/38).

Verse [Exodus 15:24](../../../kjv/exodus/15/24). ***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. [Exodus 13:17](../../../kjv/exodus/13/17); [Exodus 13:17](../../../kjv/exodus/13/17).

Verse [Exodus 15:25](../../../kjv/exodus/15/25). ***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. [Exodus 7:18](../../../kjv/exodus/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.

Verse [Exodus 15:26](../../../kjv/exodus/15/26). ***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, c*. 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 neighbouring nations.
3. That they should continue to do so, and adorn their profession with a holy life.
These 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 [Jeremiah 7:22-23](../../../kjv/jeremiah/7/22-23): "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."

Verse [Exodus 15:27](../../../kjv/exodus/15/27). ***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, [Exodus 40:38](../../../kjv/exodus/40/38); [Exodus 40:38](../../../kjv/exodus/40/38). 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, ([Deuteronomy 32:1-43](../../../kjv/deuteronomy/32/1-43); [Judges 5:1-31](../../../kjv/judges/5/1-31); [2 Samuel 22:1-51](../../../kjv/2-samuel/22/1-51)), still expressed by them as poetry; yet have these critics carried their ideas of the song here to the end of [Exodus 15:19](../../../kjv/exodus/15/19). The reason why the same has been done by others probably is, they thought that the particle כי *for*, which begins [Exodus 15:19](../../../kjv/exodus/15/19), necessarily connected it with the preceding poetry. But this difficulty is removed by translating כי *when*, especially if we take [Exodus 15:19-21](../../../kjv/exodus/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*, c.' That this chorus was sung *more than once* is thus stated by Bishop Lowth: *Maria, cum mulieribus, virorum choro* IDENTIDEM *succinebat*. - Praelect. 19.
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 [Revelation 15:2-4](../../../kjv/revelation/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.

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