1. Then sang Moses. Moses introduced this song not only in testimony of his gratitude, but also in confirmation of the history; for the song which he dictated to the Israelites was not concerning an unknown event, but he brought them forward as eye-witnesses, that all ages might know that nothing thus far had been written which had not openly been declared by 600,000 men, besides their wives and children. Moses, therefore, set the example in accordance with his office, whilst the people, by singing with him, testified their approbation in a manner which admits of no contradiction. For’ to whom could they have lied, since they were each other’s witnesses, and the song was listened to by no strangers? Moses seems to mark their confidence by the repetition in the Hebrew, they “spoke, saying.” On this account, too, their confession, pronounced by all their mouths, deserves more credit, because the greater part of them soon after yielded to ingratitude: from whence we gather that it was only on compulsion that they gave God glory. But, although Moses was the author of the song, yet he does not say “I will sing” in his own person, but prescribes to all what each individual ought heartily to do.

2. The Lord is my strength. In this expression they acknowledge that they have a sufficient defense in God; and afterwards they add, that His grace furnishes them with just ground for praise. The sum is, that they were strong in God, and had not conquered their enemies by their own bravery; and that, therefore, it is not lawful to glory save in God alone. But we must observe that the help of God is conjoined with His praise, because this is the end of all His benefits, that we should hold our salvation as received from Him, which is here mentioned in the third place, for to say that God had “become their salvation,” was as much as to say that the people were saved by His grace. In the second clause there is an antithesis between the true God and all false ones; for there is much emphasis in the declaration, “he is my God,” as by it Moses excludes all that multitude of gods which then were everywhere worshipped in the world. To the same effect he adds, “my father’s God,” thus distinguishing the faith of Abraham from all the superstitions of the Gentiles. The faithful then declare that it is safe for them to repose in this One God, and that His praises are worthy of celebration. Isaiah imitates this figure. Isaiah 25:9,

“Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him.”

What follows in the next verse — “The Lord is a man of war,” is to the same purpose, for although at first sight the phrase may seem a harsh one, still it is not without beauty: that God is armed in military attire, to contend with all the forces of His foes. Therefore, says Moses, the name of the Lord belongs to Him alone, because His hand awaits to destroy whatever lifts itself up against Him.

4. Pharaoh’s chariots. Moses in these words only meant to assert, that the drowning of Pharaoh was manifestly God’s work. Therefore, he now illustrates in more glowing terms the transaction which he had before simply narrated; as also when he compares the Egyptians to stones and lead, as if he had said that they were hurled by God’s mighty hand into the deep, so that they had no power to swim out. On this score, he repeats twice the mention of God’s “right hand;” as much as to say that such a miracle could not be ascribed either to fortune or to the efforts of man. We must take notice of what he soon after says, that the Egyptians “rose up against” God; because they had treated His people with injustice and cruelty. Thence we gather, that God’s majesty is violated by the wicked, whenever His Church, whose safety He has undertaken to preserve by His faithful patronage, is assailed by them. “Thou sentest forth thy wrath,” and “with the blast of thy nostrils the waters were gathered together,” are to be read in conjunction; for their meaning is that God, without any instrumentality, but by His simple volition, and in manifestation of His wrath, had brought the enemy to destruction.

9. The enemy said. He relates the boast of Pharaoh not merely in exultation over him, but to magnify the miracle, whereby God gives over to destruction this wolf intent upon his prey. But there is more force in the language when he introduces the Egyptians as speakers, than as if he had described their plans; for thus does the marvelous catastrophe more strikingly affect our minds, when the Egyptians, brought as it were on the stage, not only trumpet forth their victory, but insolently give vent to their arrogance and cruelty. But, presently, the Lord is introduced on the other side, dissipating by a single blast their terrible audacity. For whence came this great confidence to the Egyptians, promising themselves that they should be satisfied with the spoils, and that they should have nothing more to do in order to put the people to death than to draw their swords, but from the fact of their being very well armed against this unwarlike multitude? Hence, then, God’s power shone forth more brightly, when He put them out of the way by “blowing with His wind.”