THE SONG OF MOSES.

(1) Then sang Moses and the children of Israel.—With his usual modesty, Moses does not say that he composed the magnificent ode which follows; but it is scarcely conceivable that it can have had any other author. It bears a close resemblance to the Egyptian religious poetry, with which Moses—and probably no other Israelite of the time—would have been familiar from his early training; and it breathes the elevated tone of religious sentiment that was scarcely shared with Moses by any contemporary. The prophetic statements in the latter verses of the hymn have led some to assign to it a date later than Joshua; but the vagueness of these statements stands in a remarkable contrast with the definiteness and graphic power of the descriptive portion, and points to the time of Moses for the composition. The poetic genius shown in the composition is, no doubt, very considerable; but the statement that it transcends all later Hebrew poesy would not have been made by any critic whose judgment was not biased by his theories. The ode is distinguished from later similar compositions by greater simplicity in the language, and greater freedom in the rhythmical arrangement. There is the usual “parallelism of clauses,” with its three varieties of “antithetic, synthetic, and synonymous;” but the regular cadence is interrupted with unusual frequency by triplet stanzas, and the parallelism is less exact than that of later times.

The ode divides itself into two portions (Exodus 15:1-12 and Exodus 15:13-18): the first retrospective, the second prospective. Part II. has no sub-divisions; but Part I. Consists of three, or perhaps we should say of four, portions. First comes the burden, or refrain (Exodus 15:1), which was repeated at the close of each sub-division by Miriam and her choir of women (Exodus 15:21). Then we have the first stanza, or strophe, reaching from Exodus 15:2 to Exodus 15:5. Next we have stanza or strophe 2, extending from Exodus 15:6 to Exodus 15:10. After this, stanza or strophe 3, comprising Exodus 15:11-12. These shorter, and as it were tentative, efforts are followed by the grand burst of prophetic song which constitutes Part II., and extends from Exodus 15:13 to Exodus 15:18, terminating with the sublime utterance, beyond which no thought of man can go, “The Lord shall reign for ever and ever.”

I will sing.—It may convey to the ordinary reader some idea of the rhythm of the ode to transcribe into Roman characters and accentuate this opening passage, which is as follows :—

Ashirah layhováh ki gaóh gaáh,

Sus v’rokebo ramáh bayyám.

He hath triumphed gloriously.—Heb., he hath glorified himself gloriously (ἐνδόξως δεδόξασται, LXX.). The main idea implied in the verb gââh is exaltation.

The division of the song into three parts is distinctly marked: Exodus 15:1-5; Exodus 15:6-10; Exodus 15:11-18 : each begins with an ascription of praise to God; each increases in length and varied imagery unto the triumphant close.

Exodus 15:1

He hath triumphed gloriously - Literally, He is gloriously glorious.

The horse and his rider - The word "rider" may include horseman, but applies properly to the charioteer.

Ex 15:1-27. Song of Moses.

1. Then sang Moses and the children of Israel—The scene of this thanksgiving song is supposed to have been at the landing place on the eastern shore of the Red Sea, at Ayoun Musa, "the fountains of Moses." They are situated somewhat farther northward along the shore than the opposite point from which the Israelites set out. But the line of the people would be extended during the passage, and one extremity of it would reach as far north as these fountains, which would supply them with water on landing. The time when it was sung is supposed to have been the morning after the passage. This song is, by some hundred years, the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendor of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the character of the event commemorated, and its being prompted by divine inspiration, contribute to give it an interest and sublimity peculiar to itself.

I will sing unto the Lord, for he hath triumphed gloriously—Considering the state of servitude in which they had been born and bred, and the rude features of character which their subsequent history often displays, it cannot be supposed that the children of Israel generally were qualified to commit to memory or to appreciate the beauties of this inimitable song. But they might perfectly understand its pervading strain of sentiment; and, with the view of suitably improving the occasion, it was thought necessary that all, old and young, should join their united voices in the rehearsal of its words. As every individual had cause, so every individual gave utterance to his feelings of gratitude.Moses and the people praise the Lord, Exodus 15:1-21. They want water, Exodus 15:22. The waters of Marah are bitter, Exodus 15:23. The people murmur against Moses, Exodus 15:24. He crieth unto the Lord; the waters are sweetened, Exodus 15:25. They come to Elim, where they find twelve wells of water, and threescore and ten palm trees, Exodus 15:27.

Moses composed the song, and he, together with the Israelites, sung it, unto the honour and praise of God.

and spake, saying, I will sing unto the Lord: that went before them in a pillar of cloud and fire; who had led them safely through the Red sea, and troubled and destroyed the host of the Egyptians; even the same Jehovah, who has undertook the salvation of his people, is become the author of it, and to whom the song of redeeming grace is due:

for he hath triumphed gloriously; over Pharaoh and all the Egyptians, the enemies of Israel, as Christ has over sin, in the destruction of it by his sacrifice, and over Satan, and his principalities and powers, when he spoiled them on the cross, and over death the last enemy, and all others; over whom he has made his people more than conquerors, through himself: or, "in excelling he excels" (q); all the angels of heaven, in his name, and nature, relation, and office; and all the sons of men, even the greatest among them, being King of kings, and Lord of lords; in the wonderful things done by him, no such achievements having ever been wrought by any of them: or, "in magnifying, he is magnified" (r); appears to be what he is, great in his nature, perfections, and works; and to be magnified, or declared to be great, and extolled as such by all that know and fear him:

the horse and his rider hath he thrown into the sea; the horses and horsemen of Pharaoh; and which is not amiss allegorically applied, by Tertullian (s), to the world and the devil; the world is the horse, and the rider the devil; that being under his power and direction, he being the god of it, and working effectually in it; spurring and exciting the men of it to every sinful lust and pleasure; and may be put for all the spiritual enemies of God's people, especially their sins; which are cast by the Lord into the midst of the sea, never to be seen and remembered any more, and which is to them matter of a song of praise and thanksgiving.

(n) Targum in Cant. i. 1. (o) Shemot Rabba, sect. 23. fol. 107. 3.((p) Tikkune Zohar, correct. 10. fol. 20. 2.((q) "excellendo excelluit", Piscator. (r) "Magnificando magnificatus est", Pagninus, Montanus, Vatablus. (s) Contr. Marcion, l. 4. c. 20.

(a) Praising God for the overthrow of his enemies, and their deliverance.