Exodus Chapter 15
The Song of Moses
(Exodus 15:1–10)
After the miraculous deliverance at the Red Sea, Moses and the children of Israel lifted their voices in praise to the LORD. This song, known as the “Song of Moses,” is the first recorded song in Scripture and serves as a testimony of God’s mighty power, His faithfulness to His people, and His complete victory over their enemies. It is both historical and prophetic, a song of triumph that celebrates redemption and anticipates future deliverance.
The First Stanza: The LORD Is a Man of War (Exodus 15:1–5)
“Then Moses and the children of Israel sang this song to the LORD, and spoke, saying: ‘I will sing to the LORD, for He has triumphed gloriously! The horse and its rider He has thrown into the sea! The LORD is my strength and song, and He has become my salvation; He is my God, and I will praise Him; my father’s God, and I will exalt Him. The LORD is a man of war; the LORD is His name. Pharaoh’s chariots and his army He has cast into the sea; His chosen captains also are drowned in the Red Sea. The depths have covered them; they sank to the bottom like a stone.’”
Moses led the people in worship immediately after their deliverance. This spontaneous song flowed from hearts overwhelmed with gratitude. True worship often arises not from ritual, but from a vivid awareness of God’s presence and power. God values heartfelt, spontaneous praise from His people. Psalm 40:3 declares, “He has put a new song in my mouth—praise to our God; many will see it and fear, and will trust in the LORD.” Worship, therefore, is not about performance or audience but about genuine expression to the LORD alone.
The people proclaimed, “I will sing to the LORD, for He has triumphed gloriously.” They exalted God’s victory over Egypt’s chariots and armies, recognizing that He had done what they could not do. The LORD had utterly destroyed their oppressors. Israel saw the bodies of the Egyptians on the shore, confirming the finality of their deliverance. In the same way, the believer rejoices when sin and bondage are broken by God’s saving power.
When Moses declared, “The LORD is my strength and song,” he expressed the truth that God Himself—not merely His gifts—is both the source of strength and the cause for joy. As believers, when we rely on God’s strength, He becomes our song, producing joy in the heart. It is not merely that God gives strength, but that “the LORD is my strength.” This personal relationship transforms dependence into worship.
This song also contains a striking statement: “The LORD is a man of war; the LORD is His name.” This declares God’s willingness to fight for His people. The LORD is not passive in the face of evil. He is righteous, just, and powerful. In a world that glorifies human might, Israel’s victory proved that divine power surpasses all earthly strength. The LORD alone secured their freedom.
Finally, Moses declared, “Pharaoh’s chariots and his army He has cast into the sea.” The greatest military force of the ancient world was no match for God’s sovereign hand. The waters covered them, and they sank “like a stone,” a vivid image of the permanence of God’s judgment upon those who oppose Him. In the same way, all who lift themselves against God will face His unshakable justice.
The Second Stanza: You Have Overthrown Those Who Rose Against You (Exodus 15:6–10)
“Your right hand, O LORD, has become glorious in power; Your right hand, O LORD, has dashed the enemy in pieces. And in the greatness of Your excellence You have overthrown those who rose against You; You sent forth Your wrath; it consumed them like stubble. And with the blast of Your nostrils the waters were gathered together; the floods stood upright like a heap; the depths congealed in the heart of the sea. The enemy said, ‘I will pursue, I will overtake, I will divide the spoil; my desire shall be satisfied on them. I will draw my sword, my hand shall destroy them.’ You blew with Your wind, the sea covered them; they sank like lead in the mighty waters.”
In this section, Moses and the people continue their praise, glorifying the LORD’s mighty acts and exalting His strength. The repeated mention of “Your right hand, O LORD” emphasizes God’s power and authority. In Scripture, the right hand symbolizes strength, skill, and sovereignty. Although this is an anthropomorphic expression—a human figure of speech used to describe God—it conveys profound truth. God’s “right hand” represents His active power in accomplishing victory for His people.
The psalmist uses similar imagery:
“And in Your majesty ride prosperously because of truth, humility, and righteousness; and Your right hand shall teach You awesome things” (Psalm 45:4).
“According to Your name, O God, so is Your praise to the ends of the earth; Your right hand is full of righteousness” (Psalm 48:10).
“And I said, ‘This is my anguish; but I will remember the years of the right hand of the Most High’” (Psalm 77:10).
“The LORD said to my Lord, ‘Sit at My right hand, till I make Your enemies Your footstool’” (Psalm 110:1).
“You are filled with shame instead of glory. You also—drink! And be exposed as uncircumcised! The cup of the LORD’s right hand will be turned against you, and utter shame will be on your glory” (Habakkuk 2:16).
“Which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places” (Ephesians 1:20).
Each passage illustrates the majesty, righteousness, and power associated with God’s right hand.
The song continues, “You sent forth Your wrath; it consumed them like stubble.” The imagery recalls a fire rapidly devouring dry straw. God’s wrath is not impulsive but righteous, consuming only that which stands against His holiness. The destruction of Egypt’s army demonstrated that no enemy can withstand His judgment.
Moses poetically describes the miracle of the Red Sea: “With the blast of Your nostrils the waters were gathered together.” This depicts God’s breath as the divine force that parted the waters. The floods stood “upright like a heap,” showing the supernatural control of creation by the Creator. The waters congealed “in the heart of the sea,” forming walls of protection for Israel and instruments of judgment for Egypt.
The arrogance of Pharaoh’s army is portrayed vividly in verse 9: “The enemy said, ‘I will pursue, I will overtake, I will divide the spoil.’” These were words of pride and self-confidence. The Egyptians assumed their power was unchallengeable, but they forgot they were contending against the LORD. Their plans, ambitions, and desires were swallowed in the very sea they entered. God’s response was swift and decisive: “You blew with Your wind, the sea covered them; they sank like lead in the mighty waters.”
The same divine breath that parted the sea also closed it. The LORD’s mere breath accomplished what no human army could. It was a complete and irreversible victory, proving that God alone is sovereign over nature, nations, and history.
(Exodus 15:11–18)
After recounting the mighty acts of the LORD in overthrowing Egypt’s armies, Moses and the children of Israel lifted their voices in deeper reflection upon who God is. The song now transitions from celebrating what God has done to adoring who God is—His character, His holiness, and His eternal reign.
The Third Stanza: Who Is Like You, O LORD, Among the Gods (Exodus 15:11–13)
“Who is like You, O LORD, among the gods? Who is like You, glorious in holiness, fearful in praises, doing wonders? You stretched out Your right hand; the earth swallowed them. You in Your mercy have led forth the people whom You have redeemed; You have guided them in Your strength to Your holy habitation.”
The tone of the song shifts from recounting God’s actions to worshiping His nature. The people of Israel ask, “Who is like You, O LORD, among the gods?”—a rhetorical question declaring that there is no one comparable to Him. The LORD had proven Himself supreme over all the false gods of Egypt. Every plague had exposed the impotence of Egypt’s idols and the supremacy of Yahweh. The Israelites now recognized that their deliverance was not merely a triumph of might, but a revelation of who the true and living God is.
This exaltation—“Who is like You, glorious in holiness, fearful in praises, doing wonders”—captures the essence of biblical worship. The phrase “glorious in holiness” acknowledges that God’s holiness is not merely moral perfection but His complete otherness, His separation from all that is common or corrupt. Holiness defines God’s nature, and every act of His power or judgment flows from that perfect holiness. His holiness is glorious because it reveals His purity and His majesty.
The phrase “fearful in praises” reflects reverence. To praise God rightly is to stand in awe of His majesty. The redeemed should approach Him with both joy and holy fear, as Hebrews 12:28–29 reminds us: “Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. For our God is a consuming fire.”
Moses continues, “You stretched out Your right hand; the earth swallowed them.” Once again, the “right hand” symbolizes the strength and authority of God. The LORD’s action was effortless—His outstretched hand caused the sea to return upon the Egyptians, and the earth figuratively “swallowed” them. The destruction of Pharaoh’s forces was absolute and final.
Finally, Moses praises God for His mercy: “You in Your mercy have led forth the people whom You have redeemed.” Redemption here refers to God’s act of deliverance, buying His people out of bondage. This redemption was purely by God’s grace and mercy, not Israel’s merit. The same theme of mercy appears in the New Testament, where redemption is accomplished through Christ’s blood. Ephesians 1:7 says, “In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.”
Moses adds, “You have guided them in Your strength to Your holy habitation.” The phrase looks forward prophetically to God’s dwelling among His people—first in the tabernacle, then the temple, and ultimately in His eternal kingdom. It anticipates the full realization of God’s purpose: not only to redeem His people but to dwell among them in holiness.
The Fourth and Fifth Stanzas: The People Will Hear and Be Afraid (Exodus 15:14–18)
“The people will hear and be afraid; sorrow will take hold of the inhabitants of Philistia. Then the chiefs of Edom will be dismayed; the mighty men of Moab, trembling will take hold of them; all the inhabitants of Canaan will melt away. Fear and dread will fall on them; by the greatness of Your arm they will be as still as a stone, till Your people pass over, O LORD, till the people pass over whom You have purchased. You will bring them in and plant them in the mountain of Your inheritance, in the place, O LORD, which You have made for Your own dwelling, the sanctuary, O LORD, which Your hands have established. The LORD shall reign forever and ever.”
Having celebrated God’s holiness and mercy, the song now looks forward prophetically to the impact of Israel’s deliverance upon the surrounding nations. The people of Philistia, Edom, Moab, and Canaan are mentioned—these were the nations Israel would later encounter on their journey to the Promised Land. Moses foresaw that news of the LORD’s power would cause fear to grip the hearts of their enemies.
The text says, “All the inhabitants of Canaan will melt away.” This poetic imagery expresses the utter terror that would seize the nations when they heard of the LORD’s deeds. God’s victory at the Red Sea was not just for Israel’s deliverance; it was a testimony to the world of His unmatched sovereignty.
This prophecy was fulfilled forty years later, when Rahab of Jericho testified to the spies: “For we have heard how the LORD dried up the water of the Red Sea for you when you came out of Egypt, and what you did to the two kings of the Amorites who were on the other side of the Jordan, Sihon and Og, whom you utterly destroyed” (Joshua 2:10). The fear of the LORD had indeed spread throughout the land, and Rahab’s faith became a model of how hearing God’s works should lead to repentance and salvation rather than rebellion.
The song continues, “Fear and dread will fall on them; by the greatness of Your arm they will be as still as a stone.” This imagery captures the paralyzing awe that overtook those who witnessed or heard of God’s power. The “greatness of His arm” again points to His strength in delivering His people. God’s enemies were powerless before Him, while His people were secure in His protection.
Moses then declares a prophetic promise: “You will bring them in and plant them in the mountain of Your inheritance.” This refers to the LORD’s future act of bringing Israel into the Promised Land, where He would establish His sanctuary. The “mountain of Your inheritance” likely alludes to Mount Zion, the site of God’s dwelling among His people. The use of the word “plant” signifies stability and permanence, symbolizing that God would firmly establish His people in the land He promised to Abraham, Isaac, and Jacob.
The stanza concludes triumphantly: “The LORD shall reign forever and ever.” This climactic statement encapsulates the heart of Israel’s faith. The LORD’s reign is eternal, unchanging, and supreme. At this moment, Israel fully acknowledged His kingship. They had seen His power, tasted His mercy, and vowed allegiance to His eternal rule. Sadly, this posture of surrender did not endure long, as Israel’s later murmuring would prove. Yet, the truth remains timeless—“The LORD shall reign forever and ever.”
This declaration extends beyond the Exodus and reaches to the very end of history. Revelation 15:3–4 reveals that the redeemed of all ages will sing this same song:
“They sing the song of Moses, the servant of God, and the song of the Lamb, saying: ‘Great and marvelous are Your works, Lord God Almighty! Just and true are Your ways, O King of the saints! Who shall not fear You, O Lord, and glorify Your name? For You alone are holy. For all nations shall come and worship before You, for Your judgments have been manifested.’”
Thus, the Song of Moses not only celebrates Israel’s deliverance but also prefigures the ultimate victory of God’s redeemed people over the powers of evil. It points to the final reign of Christ, when every knee shall bow and every tongue confess that Jesus Christ is Lord.
As Charles Spurgeon noted, “It is obvious, then, from the plentiful allusions to this song in holy Scripture, that it is full of deep spiritual significance. It teaches us not only to praise God concerning the literal overthrow of Egypt, but to praise Him concerning the overthrow of all the powers of evil, and the final deliverance of all the chosen.”
The Song of Moses (Conclusion) and the Journey Beyond the Red Sea
(Exodus 15:19–22)
The closing portion of Exodus 15 transitions from worship to testing, showing the immediate contrast between celebration and trial in the Christian life. The same God who parted the Red Sea and triumphed gloriously now leads His redeemed people into the wilderness, where their faith will be refined.
Miriam Leads the Women in Worship (Exodus 15:19–21)
“For the horses of Pharaoh went with his chariots and his horsemen into the sea, and the LORD brought back the waters of the sea upon them. But the children of Israel went on dry land in the midst of the sea. Then Miriam the prophetess, the sister of Aaron, took the timbrel in her hand; and all the women went out after her with timbrels and with dances. And Miriam answered them: ‘Sing to the LORD, for He has triumphed gloriously! The horse and its rider He has thrown into the sea!’”
After Moses and the men led the congregation in song, Miriam, the sister of Moses and Aaron, led the women in responsive praise. The text reiterates the miracle one final time, emphasizing God’s total victory—Pharaoh’s chariots and his army perished in the waters, while Israel walked safely on dry ground. This restatement reminds the reader that worship is grounded in remembrance of what God has done.
Miriam is introduced here for the first time by name: “Miriam the prophetess, the sister of Aaron.” This indicates that she was both the biological sister of Moses and Aaron, since Exodus 4:14 identifies Aaron as Moses’ brother. Numbers 26:59 confirms this family relationship: “The name of Amram’s wife was Jochebed the daughter of Levi, who was born to Levi in Egypt; and to Amram she bore Aaron and Moses and their sister Miriam.” This makes Miriam the same sister who, as a young girl, watched over baby Moses as he floated in the Nile and later arranged for their mother to nurse him (Exodus 2:4–8). She was evidently the eldest sibling, demonstrating courage and quick wisdom even from her youth.
The title “prophetess” implies that Miriam was gifted by the Holy Spirit with inspired utterance and spiritual leadership. However, later in Numbers 12, she and Aaron spoke against Moses, challenging his God-given authority, for which she was struck with leprosy. Her example serves as a warning that spiritual gifts must be exercised in humility and submission to God’s appointed order. Her prophetic role was real, but her later rebellion showed the danger of pride in leadership.
Here, however, Miriam’s leadership is positive and Spirit-led. She takes a timbrel (a small hand drum or tambourine) and leads the women in dance and song. This was not a worldly or sensual celebration, but a holy expression of joy before the LORD. The timbrel was often used in joyous occasions of victory and deliverance. Psalm 150:4 calls the faithful to “praise Him with the timbrel and dance; praise Him with stringed instruments and flutes.”
The women echoed the refrain of the main song, “Sing to the LORD, for He has triumphed gloriously! The horse and its rider He has thrown into the sea!” This refrain encapsulates the entire theme of the Song of Moses—God’s total triumph over evil and the salvation of His people. It was a song of deliverance, not of vengeance; of exalting the LORD’s glory, not Israel’s might. Their music and dance were forms of collective testimony. The entire nation, men and women alike, gave public acknowledgment that the LORD alone had saved them.
In this moment, Israel’s worship was united, joyful, and pure. Their hearts overflowed with gratitude, their hands with instruments, and their feet with dancing. True worship engages the whole being—mind, body, and spirit—offering all in joyful response to the glory of God.
The Bitter Water Is Made Drinkable (Exodus 15:22)
“So Moses brought Israel from the Red Sea; then they went out into the Wilderness of Shur. And they went three days in the wilderness and found no water.”
Once the song of victory faded, the next chapter of Israel’s journey began. The same Moses who led them in praise now led them into the wilderness—a place of barrenness, silence, and testing. The text states, “Moses brought Israel from the Red Sea.” Though Moses is named, he acted under divine direction. God led His people by the pillar of cloud and fire, yet He did so through His appointed leader.
They traveled into the Wilderness of Shur, a desolate region along the northeastern edge of Egypt and north of the Sinai Peninsula. The route was deliberate but difficult. Rather than following the easier trade path along the sea, God led them through harsh terrain where they would be forced to rely completely on Him. This demonstrates a critical truth: God sometimes leads His people through difficulty not to harm them, but to test and strengthen their faith.
The people journeyed three days and found no water. Though three days is not long by human measure, it was long enough for the memory of their deliverance to fade and their physical needs to dominate their thoughts. Spurgeon insightfully noted the contrast between Egypt and Israel: “The Egyptians found enough water, and even too much of it, for they were drowned in the sea; but the well-beloved Israelites had no water at all. So is it with the wicked man; he often has enough of wealth, and too much of it, till he is drowned in sensual delights and perishes in floods of prosperity.”
Physically, this journey was near the limit of human endurance. As commentator Buckingham observed, “Three days is the maximum time the human body can go without water in the desert.” Spiritually, the journey represents the testing of faith that often follows victory. After great triumphs, believers must still walk through deserts where faith is proven. The Red Sea was a place of deliverance, but the wilderness was a place of dependence.
Israel’s immediate challenge shows that God’s guidance does not always mean ease. Sometimes He leads His people into dry and barren places to teach them that the same God who can part seas can also provide streams in the desert. The wilderness experience was not a departure from God’s plan but part of it.
The Bitter Waters Made Sweet at Marah
(Exodus 15:23–27)
After Israel’s song of triumph and worship at the Red Sea, the narrative immediately turns to a time of testing. The people who had seen God’s mighty power over Pharaoh’s army are now confronted with the harsh realities of life in the wilderness. In this passage, the LORD leads His redeemed people to a place where their faith, obedience, and trust are refined. Marah and Elim together illustrate two sides of the Christian walk—times of testing and times of refreshment—and both are ordained by God for His people’s good.
The Bitter Waters Made Sweet at Marah (Exodus 15:23–25a)
“Now when they came to Marah, they could not drink the waters of Marah, for they were bitter. Therefore the name of it was called Marah. And the people complained against Moses, saying, ‘What shall we drink?’ So he cried out to the LORD, and the LORD showed him a tree. When he cast it into the waters, the waters were made sweet. There He made a statute and an ordinance for them.”
The Israelites, after three days of travel without finding water, finally came upon a spring at a place they named Marah (“bitterness”). However, their relief turned to frustration when they discovered that the waters were undrinkable. This bitter spring was a divine test designed to reveal the condition of their hearts. It is striking how quickly the people forgot the power of God displayed at the Red Sea. Just days after singing about His victory, they were grumbling in disbelief.
This situation often mirrors the believer’s experience. Great spiritual victories are often followed by trials meant to strengthen faith. The bitter waters at Marah were not a sign of God’s abandonment but a necessary step in Israel’s sanctification. The LORD was teaching them to rely upon Him, not their circumstances.
Moses, however, responded differently than the people. While they complained, “he cried out to the LORD.” This is the posture of faith in crisis—turning to God in prayer rather than to murmuring. God immediately answered: “The LORD showed him a tree.” The tree was to be cast into the bitter waters, and miraculously, the waters became sweet. God revealed both His power and His grace through obedience to His specific instruction.
Charles Spurgeon insightfully observed, “I think, if I had been there, I should have suggested that Moses should use that rod of his. Did he not divide the Red Sea with it? Why not just put his rod into the water, and stir it up, and make it sweet? Oh, yes, you know, we are always for running to old methods! But God is a Sovereign, and he will work as he pleases.” The LORD does not always repeat miracles in the same way. He desires His people to seek fresh direction, not to depend on methods or traditions.
Scholars like Buckingham have noted that natural processes could have accompanied the miracle. He proposed that certain trees in the region may have chemical properties that draw minerals and impurities to the bottom, making the upper water layer drinkable. Moreover, the remaining trace minerals such as magnesium and calcium might have had a cleansing effect on the Israelites’ bodies—flushing out Egyptian parasites and diseases such as amoebic dysentery and bilharzia. These minerals form dolomite, known to enhance stamina and hydration in hot climates. Thus, God’s provision was not only miraculous but also medicinal and preparatory for their upcoming journey.
Spiritually, this miracle carries deep symbolism. God was not merely concerned with getting Israel out of Egypt but with getting Egypt out of Israel. The physical purification mirrored a spiritual cleansing process. Their bodies were healed and prepared for the journey, but their hearts needed purifying from the habits of slavery and unbelief.
The verse also contains a profound type of Christ. Many commentators through the centuries have seen the tree as a foreshadowing of the cross. The bitterness of life, when met by the application of Christ’s cross, becomes sweet. Through the cross, sin and suffering are transformed into instruments of grace. As Cole remarked, “Medieval commentators delighted to see here a reference to the cross, by which the bitterest of life’s waters is sweetened.” This typological connection beautifully illustrates how God’s redemptive plan was foreshadowed even in Israel’s wilderness journey.
The Testing of Israel (Exodus 15:25b–27)
“And there He tested them, and said, ‘If you diligently heed the voice of the LORD your God and do what is right in His sight, give ear to His commandments and keep all His statutes, I will put none of the diseases on you which I have brought on the Egyptians. For I am the LORD who heals you.’ Then they came to Elim, where there were twelve wells of water and seventy palm trees; so they camped there by the waters.”
The bitter waters at Marah were not only a crisis but a classroom. The LORD used this experience to test His people. The Hebrew word for “tested” (נָסָה, nasah) means to prove or to try by experience. God’s tests are not meant to destroy faith but to reveal and strengthen it. As the text notes, “There He tested them.” The LORD wanted to see if Israel would obey and trust Him when circumstances became difficult.
The divine message was clear: “If you diligently heed the voice of the LORD your God and do what is right in His sight... I will put none of the diseases on you which I have brought on the Egyptians.” This established a direct link between obedience and well-being. The diseases that plagued Egypt were both physical and spiritual manifestations of rebellion. God’s people were promised health and protection—conditional upon their obedience.
Dr. S. I. McMillen’s work None of These Diseases highlights the medical wisdom embedded within the Mosaic Law. Practices such as circumcision, dietary restrictions, isolation of the sick, washing in running water, and sanitation laws provided Israel with unparalleled hygiene for the ancient world. God’s commands were not arbitrary; they were expressions of His care for His people’s physical and spiritual health.
Beyond hygiene, obedience brings peace. A person at peace with God is free from the consuming stress, guilt, and anxiety that so often lead to physical breakdown. True health begins with spiritual alignment—trusting and walking in harmony with the LORD’s will. As Kaiser observed, “This miracle was connected with a promise; viz., from now on obedience to commands and statutes would bring healing, both physically and morally.”
Marah thus became a place of both testing and instruction. Israel learned multiple lessons there:
Prayer: Moses cried out to God rather than complaining.
Self-distrust: Their inability to solve the problem on their own revealed dependence on divine help.
Daily dependence: They had to look to God continually for provision.
Obedience: Healing came only through following God’s specific direction.
Revelation: They discovered a new name for God—Jehovah-Rapha, “The LORD who heals you.”
In this single episode, Israel gained by examination, by experience, and by education at Marah. Their faith was tested, their bodies were cleansed, and their understanding of God was deepened.
After this time of testing came rest: “Then they came to Elim, where there were twelve wells of water and seventy palm trees; so they camped there by the waters.” God’s timing was perfect. Elim provided abundance and refreshment after the trial. The twelve wells symbolized God’s provision for each tribe of Israel, while the seventy palm trees represented completeness and sufficiency for the seventy elders of the nation.
Elim was a place of rest and enjoyment, yet it did not bring the same spiritual revelation as Marah. As Spurgeon noted, “Israel had no miracle at Elim. Wells and palm trees they had; but they had no miracle there, no miraculous change of the bitter into the sweet; and they had no statute, and no ordinance, and no promise, and no new revelation of God, and no new name for Jehovah there.”
Elim reminds us that comfort, while refreshing, does not always yield deeper knowledge of God. It is in the bitter waters of testing where believers most often learn His character and power.
