|
by
Doug Ward |
The Song of the Sea in Exodus 15:1-18, inspired by the miraculous deliverance
of the Israelites at the Red Sea, is the Bible's first song of praise to God.
The song focuses on the God of Israel as the only one who can bring salvation
and justice. (The divine name appears ten times in the song.) Its major themes
include
· God's
great works on behalf of his people, carried out by his mighty "right
hand"(vv. 6,12).
· God's
control over the forces of nature (vv. 7-10).
· God's
uniqueness and incomparability (v. 11).
· God's
position as eternal ruler over all the earth (v. 18).
In
addition to recounting the Red Sea rescue and the defeat of Pharaoh's forces,
the song highlights God's triumph over all enemies. "In the
greatness of your power you overthrow your adversaries," declares verse 7.
"You send out your fury; it consumes them like stubble."
The
song also anticipates future events. In particular, it pictures how the wonders
performed by God would strike fear into the hearts of people in the region (see
Jos 2:9-11). As we read in verse 16, "Terror and dread fall upon them; ...
till your people, O LORD, pass by ... "
The
reference to "passing by" in verse 16 looks ahead to another
miraculous parting of the waters. The Hebrew word for "pass by," abar, is the one used for Israel's crossing of the
Jordan River forty years later (Jos 3:14; 4:1).
The
song, then, proleptically praises God for mighty works still to occur along
with those that have happened already. Pharaoh is just one of many enemies to
be defeated, and the Red Sea is just one of the obstacles that God would enable
his people to "pass over."
|
The
Song of the Sea Paradigm |
The Song of the Sea establishes a paradigm for later songs of praise, and as
the biblical narrative proceeds, more is revealed about the wondrous deeds of
God yet to come. The biblical writers often employ the language of the Song of
the Sea in presenting this revelation.
For
example, Micah concludes his prophecy with a song expressing hope in future
salvation (Mic 7:7-20). This song contains a number of allusions to Exodus 15.1
Micah expresses confidence in "the God of my salvation" (v. 7), as in
Exodus 15:2. "Who is a God like you...?" he asks in verse 18, echoing
Exodus 15:11.
God
answers Micah by affirming, "As in the days when you came out of Egypt, I
will show them marvelous things" (v. 15). In particular, exiles will
return to the Promised Land in a future Exodus (v. 12).
As
in Exodus 15, the opposition of the nations and defeat of enemies are pictured
in Micah 7 (vv. 8-10, 16-17). But in Micah 7, the greatest enemy is Israel's
own sin, for which the people suffer (v. 9). God demonstrates his greatness in
"pardoning iniquity and passing over transgression" (v. 18). In
Exodus 15:4-5, Pharaoh's chariots sink into the sea; whereas in Micah 7:19, it
is Israel's iniquities that are cast "into the depths of the sea."
A
second example is Psalm 118, a psalm associated with worship processions to the
Jerusalem Temple. An individual representing the nation (perhaps the king)
testifies that God has rescued him from the opposition of the nations (vv.
5-18). "The Lord is my strength and my song; he has become my
salvation," the individual declares, quoting Exodus 15:2. He makes a
threefold reference to the power of God's right hand in verses 15-16, much as
in Exodus 15:6, 12.
The
man in Psalm 118 is surrounded by opposition and feels trapped, much as the
Israelites seemingly were trapped by Pharaoh's chariots at the Red Sea (vv.
10-13). However, God has rescued him from his trials and allowed him to come
into the divine presence. The congregation rejoices, "The stone that the
builders rejected has become the cornerstone. This is the LORD's doing; it is
marvelous in our eyes" (vv. 22-23).
Christians
recognize that the individual in Psalm 118 prefigures Jesus of Nazareth, who
was rejected by the Temple authorities in Jerusalem but vindicated by God, who
raised him from the dead (Mk 12:1-12). "I shall not die, but I shall
live," testifies Psalm 118:17. In Exodus 15:5, the enemy sinks like a
stone; but in Psalm 118:22, a stone rises from a lowly place to a central
position.
A
third example comes from Isaiah, who, like Micah, prophesied in the late eighth
century BC. At that time the kingdom of Judah was threatened by the Assyrian
Empire, which had already conquered the northern kingdom of Israel. Isaiah
announced that Judah would suffer at the hands of foreign empires for its lack
of faith. However, God would later raise up a Davidic king who would be led by
the Holy Spirit, judge the earth in righteousness, and usher in a time of
unprecedented peace (Isa 11:1-10). At that time the scattered tribes of Israel
would be reunited, returning to the Promised Land as God once again parted the
waters before them (vv. 12-16).
When
these events occur, God's people will respond with thanksgiving and praise.
Their song in Isaiah 12:1-6 once again quotes Exodus 15:2 and calls upon
everyone to proclaim God's mighty works to all nations.
The
songs of Micah 7, Psalm 118, and Isaiah 12 announce the work of the Messiah,
who will defeat sin and death, be raised in glory, and reign on earth over a
peaceable kingdom. These songs carry forward and expand the message of Exodus
15, demonstrating how the song of Moses becomes the song of the Lamb. Let us
sing this song with the saints at the glassy sea (Rev 15:2-4).
1See
Lesley DiFransico, " `He Will Cast Their Sins
into the Depths of the Sea...' : Exodus Allusions and
the Personification of Sin in Micah 7:7-20," Vetus
Testamentum 67 (2017), pp. 187-203.
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On 23 Feb 2025, 15:41.
