The Wondrous Power of God (Exo. 15:1-18)

God is Omnipotent
Exodus 15:1-8

INTRODUCTION:
“I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come” (Eph. 1:18-21).

In that passage, the apostle Paul discusses the power of God that is at work in us and on our behalf. The power of God. I have been asked to speak on the “omnipotence” of God. In 1 Timothy 6:15, Paul describes Jesus as “the blessed and only Sovereign, the King of kings and Lord of lords.” The old and NKJV use the word “Potentate” instead of “Sovereign.” The word denotes one who has ultimate authority in his specific realm. The word is used three times in the NT; it is related to the word for “power.”

However, when the word describes Jehovah God - or His Son Jesus Christ - it denotes the one who has all authority because He has all power. The word for “all power,” coming from the Greek language” is “Omnipotent.”

The Hebrew expression for this concept relative to God is “El Shaddai.”

“El Shaddai” (Gen. 17:1; 48 times) is usually translated as “God Almighty.” The name is found most densely in Job (31 times), where it is often associated with God’s power or strength. “El” is the Hebrew word for “God / god.” “Shaddai” has been translated “Almighty” since the days before Christ when the LXX translated the Hebrew word with the Greek word pantokrator, or “All-powerful.” The Latin Vulgate followed the LXX, translating the word omnipotens. Since Hebrew scholars do not know the origin of the word “Shaddai,” we cannot know exactly what the term means.

Exodus 15 records a song which Moses teaches and sings with Israel after the salvation through the Red Sea. Chapter 14 records the historical narrative while chapter 15 is a poem based on that history. Because it is poetry, we should not understand its imagery to be literal. It is a poetic description of what happened. Let’s keep that in mind whenever we study biblical poetry.

The song uses old Hebrew words which has motivated many OT scholars to believe the song is among the oldest literature in the Bible. If we accept the facts on the surface, then Moses wrote the song, which makes it as old as Genesis, although it still seems to use old Hebrew words and terms. It is not unusual even today for a poet to use antiquated words and phrases even though she is writing modern poetry.

HEBREW WORDS:
“To sing” (ver. 1) is used for the first time here in the Bible; it is used in Exodus only here (15:1, 21). The verb (used 88 times in the OT) is used most often, as we would expect, in the Psalms (25 times). “Song” is related to the verb, but is only used 13 times, only here in Exodus. The noun is used more frequently in Deuteronomy (6 times). An alternative spelling of “song” is found an additional 78 times. This word for “song” (ver. 2) is a synonym for the prior word, but used less frequently (7 times). Again, this is the only place in Exodus where the word is used. The word for “Jehovah” used here is the shortened form (used 49 times) of His name. In transliteration, the long form would be: Jehovah; the shortened form (as here) would be: Jah. The word for “God” here is also the shortened form. The “long” form is elohim while this short form is el. It is used in poetry (as here: 15:2, 11), but most frequently in Psalms (18 times).

“Exalted” (ver. 11) was used at verse 6. “Holiness” was used earlier at 3:5; 12:16. “Fearful” is a passive participle in Hebrew, denoting that God is to be feared. The verb was used earlier at 1:17, 21.“Loving loyalty” has a deep, rich theological meaning which encompasses faithfulness, loyalty, love, and kindness. The word is only used in Exodus four times: 15:13; 20:6; 34:6-7. It is used 249 times in the OT.

“Sanctuary” is used only here in Exodus and 25:8, out of 75 times in the OT; it is used 31 times in Ezekiel. It is related to the noun “holiness” or adjective “holy.” The expression “O Lord” is used 635 times in the OT. The word “Lord” here means “Master;” it is not the word that is normally translated “LORD” (with all capital letters), which translates the name “Jehovah.” The word “master” is used 774 times in the OT, 439 times referring to God. “Forever” is the word we often translate “indefinitely;” here it denotes “forever” because it is associated with the word “always.” It was used first in Exodus at 3:15.

REFERENCES (REFERIRI) AND ALLUSIONS TO GENESIS:
The “father” in verse 2 is probably referring to Abraham. It might refer to Amram; it could also refer to the “patriarchs” under a single designation.

ARCHAEOLOGY:
“Red Sea” seems to have been an arm of the modern Red Sea, perhaps at the tip of the Gulf of Aqaba, perhaps even a part which is no longer existing today. The phrase is used 24 times in the OT.

“Philistia” (ver. 14) is used 8 times in the OT: 15:14; Isa. 14:29, 31; Joel 4:4; Psa. 60:10; 83:8; 87:4; 108:10. It refers to the land of the Philistines, in the area between Egypt and Canaan. This is the only use of “Edom” (ver. 15) in the book of Exodus. This is the only use of “Moab” in Exodus. “Canaan” was used earlier at 6:4.

I WILL SING TO THE LORD - 15:1-6:
Moses, inspired by the Holy Spirit, compiled and sang this song, along with Israel, to glorify Jehovah God. Notice that Moses is not praised in the song at all. He is not the one to praise. Jehovah God is. Verse 1 states that God “lifted up” the horse and its rider - these would refer to the chariots (14:26-29) of Pharaoh and God cast them into the sea. Remember, this is poetry, not historical prose.

In verse 2, Moses notes that Jehovah God is “my strength and my song, and my salvation.” Jehovah God was the source of Israel’s strength and courage. Jehovah God was the subject of their song and the object of their praise in song. Also, Jehovah God was the source of their salvation. It came by Him and Him alone. Therefore, Moses sings, Israel will praise the God of their father - perhaps simply referring to Abraham - and Israel would exalt (or praise or honor) Jehovah God.

Jehovah God is a “man” of war; He is a warrior. God is a “jealous God” (20:5); He fights for His people. Again, in verse 3, Moses notes Jehovah’s name. He is the God known by Israel as “Jehovah.” Jehovah is called “Jehovah of hosts” (a term filled with military connotations) 239 times in the OT, beginning at 1 Samuel 1:3. Isaiah uses the term 49 times; Jeremiah 71 times. Zechariah uses it 53 times and his contemporary, Haggai, 14 times. Additionally, the phrase “Jehovah God of hosts” is used 34 times, most frequently in Isaiah (11 times). We have noted the use of “hosts” several times in Exodus: 6:26; 7:4; 12:17, 51. Additionally, the verb “to plunder” used of the Israelites’ behavior toward Egypt (12:36) carries with it the connotation of an army taking plunder from a defeated opponent. Moses had told Israel in 14:14 that Jehovah would fight for them. In 14:25, the Egyptians recognized that Jehovah was fighting for them (see also 1 Samuel 17:47; Zechariah 4:6).

In verse 4, Moses repeats the idea that the chariots of Pharaoh and his army Jehovah God cast into the sea, even the best (the “choicest”) of his officers (“his three”) sank in the Red Sea. In verse 5, these enemies of Israel were “covered” by the deeps and went down into the depths of the water “like a stone.”

We have observed before how the “arm” (6:6) or “hand” (3:19-20; 7:4-5; 9:3, 15; 13:3, 9, 14, 16) of Jehovah God was against Egypt. Here, Moses mentions again the right hand of Jehovah God raised in power against Egypt (ver. 6). The “right hand” was the stronger side, yet Jehovah God was also able to raise His left hand to strike those hating Israel, His firstborn.

YOU OVERTHROW THOSE WHO RISE UP AGAINST YOU - 15:7-11:
In verse 7, Moses returns to the nature of God. He is great and His majesty, His honor, is great. Why? Because Jehovah God threw His “adversaries” into the sea. Notice that the enemies of Israel (ver. 6) were adversaries of Jehovah God (ver. 7). God “sent out” His anger and that fiery anger consumed Egypt as “stubble,” which Israel had to use to make their bricks (5:7, 12, 16). The “breath” of Jehovah’s nostrils is a poetic image used also in 2 Samuel 22:16. While the historical narrative says it was the wind which caused the sea to become a wall (14:21), the poetic description ascribes the work to the “breath” of Jehovah’s nostrils. The waters “piled up like a dam” (which is a simile) and the floods “solidified” or congealed, which is a metaphor. The waters did not literally solidify; they only appeared that way as they became a “wall” on each side of Israel (14:22).

In verse 9, Moses gives us insight into the heart and thinking of Pharaoh. Observe how arrogant and boastful he was. Count the times he refers to himself: “I will pursue. I will overtake. I will divide the spoil. My soul will be satisfied. I will wield my sword (see 5:3, 21). My hand will destroy.” Yet, under the hand of Jehovah God, Pharaoh actually was on the receiving end of all these actions. Jehovah God “blew by His breath” (ver. 10) and the waters covered the Egyptians and their army. They sank like lead into the mighty waters of the Red Sea. We cannot draw the conclusion that this “Red Sea” was a shallow, swampy area. It does not fit the description of the destruction of the Egyptian army.

Having defeated the whole pantheon of Egyptian gods, Moses reflects on the unique (“holy”) nature of Jehovah God in verse 11: “Who is like you among the gods, Jehovah?” The implication is that no god is like Jehovah God. Moses is not stating that these gods exist. He is simply emphasizing that there is no god that compares to the True and Living God. He is holy. He is fearful. He is to be praised. He performs wonders. He extended His right hand and caused the earth to swallow them (ver. 12). Remember, this is poetry; it is not describing the events in a literal way.

GOD’S LOVINGKINDNESS - 15:12-16b:
God led Israel through HIs “loving loyalty” (ver. 13), the people whom He had redeemed (see 6:6). God did what it took; He paid the price to buy (obtain) His firstborn son out of the hands of the Egyptians. It was by His strength that He led them to the “pasture of His holiness.” Moses will picture God under several different images in this poem; here He pictures God as a shepherd leading His people as sheep (see Genesis 48:15; 49:24). This pasture is a spiritual pasture, not a literal pasture. It is the pasture “of His holiness.”

In verse 14, Moses meditates on the impact the crossing of the Red Sea had on the people around Israel. They heard about it. They trembled in pain. Which people specifically? He notes Philistia in verse 14, the chiefs of Edom and the leaders of Moab in verse 15. The word “chiefs” is literally “rams,” but apparently is a title for a chief. Trembling gripped them all. In fact, all the inhabitants of Canaan “melted” because of God’s work for Israel. Moses elaborates on this fear in verse 16. Terror fell on them. Fear of the greatness of the “army” of Jehovah God also fell on them. So fearful were they that they became still “like a stone” (compare the imagery in verses 5, 10). This happened when Jehovah “bought” His people, an idea similar to the “redemption” mentioned in verse 13.

THE MOUNTAIN OF GOD’S INHERITANCE - 15:16c-18:
God brought His people, His firstborn, and He “planted” them (as He had planted the garden of Eden; Gen. 2:8) in the “mountain of His inheritance,” a place for Israel to dwell (ver. 17). There was a “sanctuary,” a holy place, which Jehovah’s hands had established. God’s sanctuary might be Mount Sinai, the land of Canaan, the tabernacle, or the future temple on Mount Zion. The idea of a permanent place for God’s temple was expressed in the Law as early as Deut. 12:9-11. Solomon dedicated the temple which he built in 1 Kings 8:56, which was built 480 years after the exodus: 1 Kings 6:1. We believe Moses’ immediate reference to “sanctuary” or “mountain of His inheritance” refers simply to being in God’s presence and under His immediate protection. It will refer to Mount Sinai in the immediate future and the temple in Jerusalem in the distant future. Of course, eventually God’s “sanctuary” is found in Jesus Christ (John 1:14; Col. 2:9).

Finally, Moses concludes his song in verse 18 noting the reign of Jehovah God. This is the first time God is referred to as King of Israel; see also Judges 8:23; 1 Samuel 8:7; 12:12. Jehovah God will reign forever and always, denoting permanency and eternity. Daniel will also note God reigning forever in His (new) kingdom in Daniel 7:13-14, which is fulfilled in Jesus Christ (Matt. 16:18-19).

CONCLUSION:
After Moses had sang this song with Israel, celebrating the power of Jehovah God, then Israel sang and danced. When you and I experience and are reminded of the power of God, we too should respond with singing in praise of our omnipotent God and His omnipotent Son, Jesus Christ.

The miracle of the exodus was heard by many nations in that area: Midianites (Exo. 18:1); Moabites (Numbers 22-24); Canaanites (Joshua 2:10; 5:1); Gibeonites (Joshua 9:9); Philistines (1 Samuel 4:8).

There are later references to the fear of Israel experienced by the peoples of the land: Num. 22:1-7; Josh. 2:9, 24; Psa. 65:11; Jer. 49:23; Nah. 1:5; Psa. 75:4.

God still desires His people to teach one another through singing: Acts 16:25; Rom. 15:9; Eph. 5:18-20; Col. 3:16; Heb. 13:15; Rev. 15:3.

The NT also presents the Christian in a battle in which God fights for him or her: 2 Cor. 10:4; Eph. 6:12, 10-17; 2 Tim. 2:3-4. God can and will fight for us and He (we) will win because He is omnipotent!

And let’s not doubt the power of God.