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Exodus 15:2
Verse
Context
The Song at the Sea
1Then Moses and the Israelites sang this song to the LORD: “I will sing to the LORD, for He is highly exalted. The horse and rider He has thrown into the sea. 2The LORD is my strength and my 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.
Sermons
David Wilkerson
Leonard Ravenhill
George WarnockDavid Wilkerson
Chuck Smith
Keith Hartsell
Greg HerrickSummary
Commentary
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
John Gill Bible Commentary
The Lord is my strength and song,..... The strength of Moses and the children of Israel against the fears of the Egyptians, and of entrance into the Red sea; who inspired them with courage, and strengthened their faith, neither to fear being destroyed by the one, or drowned in the other; and so in the glory of his nature, and of his divine perfections, of his justice, holiness, faithfulness, truth, and goodness, he was the subject matter of their song. As Christ is the strength of his spiritual Israel, the author and giver of strength unto them, the strength of their lives, their hearts, and graces; and who strengthens them to do his will and work, to exercise every grace, withstand corruptions, resist temptations, bear afflictions, and overcome every enemy; and who on the account of the glory of his person, the beauty, fitness, and fulness of it, and because of his offices of Mediator, Saviour, prophet, priest, and King, as well as by reason of what he has done for them, the righteousness he has brought in, and the salvation he has wrought out, is the sum and substance of their song of praise: and he is become my salvation; the salvation of Israel in a temporal sense, having saved them out of the hands of the Egyptians their enemies; and the salvation or Saviour of his spiritual Israel, who are saved by him with an everlasting salvation; he is not only their Saviour, but salvation itself; being not only the author of it, and that being in him for them, but made that itself unto them, even their all in all; their righteousness, atonement, peace, light, life, food, health, comfort, and joy; all their grace being in him, and from him, as well as their eternal glory and happiness: and this he is to them now, he is their salvation by impetration having obtained it by his obedience, sufferings, and death; and by application, they being convinced of their need of salvation by him, and the suitableness of it to them, seek to him for it, desire that and no other, which is brought nigh unto them by the Spirit of God, and witnessed to by him as theirs; so that they are already saved by grace, through faith and hope in Christ; and of their particular interest in it, they have knowledge by the same Spirit, which fills them with joy unspeakable and full of glory. This and the preceding clause are words so very expressive, and contain such fulness of matter, and such interesting things, that both the psalmist David, and the church, in the times of the evangelic prophet Isaiah, have borrowed them to express their sense of the great things the Lord was to them, and had done for them, Psa 118:14. he is my God, and I will prepare him an habitation; Christ is God, truly God, as appears from the names given him, particularly Jehovah; from the perfections ascribed to him, from the works done by him, and from the worship of him both by angels and men; and he is his people's God, their Immanuel, God in their nature, the God in whom they believe, and in whom they have an interest; he is the God of their salvation, the Lord their righteousness; their Lord, head, and King; their husband, beloved, Father, brother, friend; their God and guide, even unto death; their portion and exceeding great reward, now and hereafter: wherefore Moses, or the people of Israel, or both, determine to "prepare" him an "habitation", being concerned that he had no better dwelling place among them than he had; and seem to have some respect unto, and knowledge of an habitation hereafter to be built, the tabernacle and temple; which were typical of the human nature of Christ, and of his church; but then they were both of God's preparing, and not men's; wherefore an habitation in the hearts of, his people may be chiefly designed; the preparation of which, though it is principally and efficaciously of the Spirit of God, yet in some sense may be said to be prepared by the saints, when they show a concern for grace to be in exercise; to have duty regularly and constantly performed in a manner acceptable to him, and that no disturbance be given to occasion his departure from them. The Septuagint version is, "I will glorify him"; with soul and body, which are both his; and so much to the same purpose other versions, "I will decorate or beautify" (t) him; declare his beauty and glory, and speak in praise of it: "my father's God, and I will exalt him"; Christ was not only the God of Amram, the father of Moses, who was a good man; but the God of Abraham, Isaac, and Jacob, as he declared himself to be, Exo 3:6, the ancestors not only of Moses, but of all the children of Israel. This shows the antiquity of Christ, that he was their fathers' God, and that he is to be trusted and depended on, as he was by their fathers, and to be regarded, and highly valued and esteemed, having been their fathers' friend, and is a reason why he should be exalted by them; for though he cannot be raised higher than he is, being the Son of the Highest, God over all, blessed for ever, whose kingdom ruleth over all, and is now as man ascended on high, and is highly exalted by his Father, and at his right hand, and glorified by him with himself; yet he may be said to be exalted and lifted up by us, when we celebrate and set forth the height of his glory and excellency, by asserting his proper deity, ascribing the same perfections, worlds, and worship to him, as to his Father, by attributing distinct divine personality to him, confessing his eternal sonship, owning him in all his offices, and giving him the glory due unto him on account of them, and for salvation wrought out by him; the whole honour and praise of it belong to him: he may and should be exalted in the hearts of his people, in their thoughts and affections, and with their lips in songs of praise; and in the house of God, and the ordinances of it, where everyone should speak of his glory; the reasons are, because he is above all in his person and perfections, is the only Mediator, Saviour, and Redeemer, and to exalt him is the way to be exalted, Pro 4:8. (t) Sept. "glorificabo eum", V. L. "laudabo eume", Syr. Samar. "hunc decorabo", Tigurine version; "condecorabo eum", Piscator.
Exodus 15:2
The Song at the Sea
1Then Moses and the Israelites sang this song to the LORD: “I will sing to the LORD, for He is highly exalted. The horse and rider He has thrown into the sea. 2The LORD is my strength and my 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.
- Scripture
- Sermons
- Commentary
The Making of a Worshipper
By David Wilkerson6.1K52:05WorshipperEXO 14:14EXO 15:2PSA 23:4PSA 46:10ROM 8:31HEB 4:91JN 1:9In this sermon, the speaker addresses the common question of why God allows sudden disasters and tragedies to happen. He uses the example of the Israelites in the Bible who were freed from bondage but faced new challenges in the wilderness. The speaker emphasizes that even though they had experienced freedom and were rejoicing, they quickly began to complain and doubt God when faced with difficulties. The sermon highlights the importance of learning from hard times and storms, and reminds listeners that life will not always be easy, but God is still present and faithful.
God Is Worthy of Worship
By Leonard Ravenhill2.6K1:18:17EXO 15:2PSA 29:2PSA 96:9PSA 100:2PSA 150:6ISA 6:1JHN 4:23HEB 13:15REV 5:1REV 7:9This sermon emphasizes the privilege and importance of worship, focusing on the scene in Revelation 5 where the Lamb is found worthy to open the book and receive worship from all creatures in heaven, on earth, and under the earth. It highlights the need for believers to engage in deep, passionate worship, gazing on the holiness, faithfulness, love, and purity of God, and anticipating the eternal worship in His presence.
Preparing a Sanctuary for God
By George Warnock2.1K1:01:55SanctuaryEXO 15:2PRO 4:23MAT 6:33LUK 8:181CO 2:132PE 1:9In this sermon, the preacher emphasizes the movement of the Spirit of God upon the waters, symbolizing a new beginning. The preacher explains that God's creative power will shake both the earth and the heavens, removing all things that are shakeable. The sermon warns against being terrified by the crumbling of human institutions, as God is only shaking those things that can be shaken. The preacher encourages believers to overcome evil with good, darkness with light, and to lay down their lives for others, trusting in God's ultimate intention for their lives.
Right Song, Wrong Side
By David Wilkerson1.5K31:23EXO 14:31EXO 15:2PSA 34:4ISA 41:102TI 1:7This sermon from Exodus 14 and 15 focuses on the story of the Israelites facing a crisis, highlighting the importance of trusting God in the midst of fear and uncertainty. It emphasizes the need to take a stand against the spirit of fear, to believe in God's deliverance, and to find hope and strength in praising God even in hard times.
A Call to Worship Part 1
By Chuck Smith1.1K25:05Sensitivity to God's VoiceWorshipEXO 15:2PSA 34:1PSA 95:1PSA 100:1PSA 118:1ISA 12:5JHN 4:24EPH 5:19COL 3:16HEB 10:25In 'A Call to Worship Part 1', Pastor Chuck Smith emphasizes the significance of worship through singing, drawing from Psalm 95, which invites believers to joyfully come before the Lord. He highlights that worship is a response to God's greatness rather than a means to receive blessings, encouraging congregants to express their gratitude and praise. Smith illustrates the importance of being sensitive to God's voice and warns against hardening our hearts, using the Israelites' experiences as a cautionary tale. He reminds us that God is present in both our valleys and mountaintops, and calls for a heartfelt, spontaneous worship that reflects our relationship with Him.
Becoming More Saint and Less Sinner
By Keith Hartsell35915:39SaintEXO 15:2PSA 37:4PSA 149:1DAN 7:9DAN 7:13JHN 4:14REV 7:9In this sermon, the speaker describes a hypothetical scenario of a multicultural crowd coming together to celebrate the name of Jesus. The speaker emphasizes the importance of praising God and giving thanks for all that He has done. They highlight the need to remember God's deliverance and not forget His blessings. The speaker also discusses the significance of worshiping God with joy and celebration, rather than in a lifeless or stoic manner.
Our God: Awesome in Power and Glory
By Greg Herrick0EXO 15:2EXO 15:11JER 32:17REV 3:8Greg Herrick emphasizes the infinite and awesome power of God, as displayed in creation and redemption. Through a children's book analogy, he illustrates the magnitude of God's power, from the blue whale to the vastness of the universe, highlighting the unfathomable greatness of the One who made it all with just a spoken word. He urges humility, wonder, and a reverent fear when approaching God, who is described as El Shaddai, 'the Almighty,' and Ish Milchamah, 'a man of war.' Jeremiah's declaration that nothing is too hard for God reinforces the omnipotence and saving purposes of the Lord.
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
John Gill Bible Commentary
The Lord is my strength and song,..... The strength of Moses and the children of Israel against the fears of the Egyptians, and of entrance into the Red sea; who inspired them with courage, and strengthened their faith, neither to fear being destroyed by the one, or drowned in the other; and so in the glory of his nature, and of his divine perfections, of his justice, holiness, faithfulness, truth, and goodness, he was the subject matter of their song. As Christ is the strength of his spiritual Israel, the author and giver of strength unto them, the strength of their lives, their hearts, and graces; and who strengthens them to do his will and work, to exercise every grace, withstand corruptions, resist temptations, bear afflictions, and overcome every enemy; and who on the account of the glory of his person, the beauty, fitness, and fulness of it, and because of his offices of Mediator, Saviour, prophet, priest, and King, as well as by reason of what he has done for them, the righteousness he has brought in, and the salvation he has wrought out, is the sum and substance of their song of praise: and he is become my salvation; the salvation of Israel in a temporal sense, having saved them out of the hands of the Egyptians their enemies; and the salvation or Saviour of his spiritual Israel, who are saved by him with an everlasting salvation; he is not only their Saviour, but salvation itself; being not only the author of it, and that being in him for them, but made that itself unto them, even their all in all; their righteousness, atonement, peace, light, life, food, health, comfort, and joy; all their grace being in him, and from him, as well as their eternal glory and happiness: and this he is to them now, he is their salvation by impetration having obtained it by his obedience, sufferings, and death; and by application, they being convinced of their need of salvation by him, and the suitableness of it to them, seek to him for it, desire that and no other, which is brought nigh unto them by the Spirit of God, and witnessed to by him as theirs; so that they are already saved by grace, through faith and hope in Christ; and of their particular interest in it, they have knowledge by the same Spirit, which fills them with joy unspeakable and full of glory. This and the preceding clause are words so very expressive, and contain such fulness of matter, and such interesting things, that both the psalmist David, and the church, in the times of the evangelic prophet Isaiah, have borrowed them to express their sense of the great things the Lord was to them, and had done for them, Psa 118:14. he is my God, and I will prepare him an habitation; Christ is God, truly God, as appears from the names given him, particularly Jehovah; from the perfections ascribed to him, from the works done by him, and from the worship of him both by angels and men; and he is his people's God, their Immanuel, God in their nature, the God in whom they believe, and in whom they have an interest; he is the God of their salvation, the Lord their righteousness; their Lord, head, and King; their husband, beloved, Father, brother, friend; their God and guide, even unto death; their portion and exceeding great reward, now and hereafter: wherefore Moses, or the people of Israel, or both, determine to "prepare" him an "habitation", being concerned that he had no better dwelling place among them than he had; and seem to have some respect unto, and knowledge of an habitation hereafter to be built, the tabernacle and temple; which were typical of the human nature of Christ, and of his church; but then they were both of God's preparing, and not men's; wherefore an habitation in the hearts of, his people may be chiefly designed; the preparation of which, though it is principally and efficaciously of the Spirit of God, yet in some sense may be said to be prepared by the saints, when they show a concern for grace to be in exercise; to have duty regularly and constantly performed in a manner acceptable to him, and that no disturbance be given to occasion his departure from them. The Septuagint version is, "I will glorify him"; with soul and body, which are both his; and so much to the same purpose other versions, "I will decorate or beautify" (t) him; declare his beauty and glory, and speak in praise of it: "my father's God, and I will exalt him"; Christ was not only the God of Amram, the father of Moses, who was a good man; but the God of Abraham, Isaac, and Jacob, as he declared himself to be, Exo 3:6, the ancestors not only of Moses, but of all the children of Israel. This shows the antiquity of Christ, that he was their fathers' God, and that he is to be trusted and depended on, as he was by their fathers, and to be regarded, and highly valued and esteemed, having been their fathers' friend, and is a reason why he should be exalted by them; for though he cannot be raised higher than he is, being the Son of the Highest, God over all, blessed for ever, whose kingdom ruleth over all, and is now as man ascended on high, and is highly exalted by his Father, and at his right hand, and glorified by him with himself; yet he may be said to be exalted and lifted up by us, when we celebrate and set forth the height of his glory and excellency, by asserting his proper deity, ascribing the same perfections, worlds, and worship to him, as to his Father, by attributing distinct divine personality to him, confessing his eternal sonship, owning him in all his offices, and giving him the glory due unto him on account of them, and for salvation wrought out by him; the whole honour and praise of it belong to him: he may and should be exalted in the hearts of his people, in their thoughts and affections, and with their lips in songs of praise; and in the house of God, and the ordinances of it, where everyone should speak of his glory; the reasons are, because he is above all in his person and perfections, is the only Mediator, Saviour, and Redeemer, and to exalt him is the way to be exalted, Pro 4:8. (t) Sept. "glorificabo eum", V. L. "laudabo eume", Syr. Samar. "hunc decorabo", Tigurine version; "condecorabo eum", Piscator.