Êxodo 15
David Guzik · Citado em PreceptAustin
Êxodo 15
Guzik- One great principles of worship is that it is unto the LORD, not unto man. When we worship God in song, our audience is the LORD Himself and not the people around us. It is interesting that this is the first recorded son in the Bible and is also the last recorded in Revelation 15 (although we will sing of Jehovah's greatness and glory throughout eternity!!!)... And they sang the song of Moses, the bond-servant of God, and the song of the Lamb, saying, “Great and marvelous are Your works, O Lord God, the Almighty; Righteous and true are Your ways, King of the nations! 4 “Who will not fear, O Lord, and glorify Your name? For You alone are holy; For ALL THE NATIONS WILL COME AND WORSHIP BEFORE YOU, FOR YOUR RIGHTEOUS ACTS HAVE BEEN REVEALED.” (Revelation 15:3-4+) Comment: John Phillips compares and contrasts the song of Moses in Exodus 15 with the one in Revelation 15 writing "The song of Moses was sung at the Red Sea, the song of the Lamb is sung at the crystal sea ("sea of glass" - Rev 15:2); the song of Moses was a song of triumph over Egypt, the song of the Lamb is a song of triumph over Babylon; the song of Moses told how God brought His people out, the song of the Lamb tells how God brings His people in; the song of Moses was the first song in Scripture, the song of the Lamb is the last. The song of Moses commemorated the execution of the foe, the expectation of the saints, and the exaltation of the Lord; the song of the Lamb deals with the same three themes.” (Exploring Revelation) The song of Moses celebrated Israel's deliverance from Egypt whereas the song of Moses and of the Lamb celebrates the ultimate deliverance of God's people from the power of Sin, Satan and this evil world system! Play Paul Wilbur's beautiful version of the Song of Moses (based on the words in Revelation 15) John Currid - So the church in covenant will at the end times sing hymns of adoration before the throne of God. One of those hymns will be the Song of the Sea from Exodus 15. And note that the subject matter is the same in Exodus and in Revelation: the glorification of God. He is worthy of the church’s honour and praise because of who he is, and because of his great redemptive work. Amen and amen. Parallels between Israel at the sea and the church at the sea are striking. The general theological thrust of the two episodes is similar as well: as Israel moves from a scene of redemption to communion at the sea and on to inheritance of the land of promise, so does the church. The church has been redeemed by the blood of Christ; it communes at the sea in Revelation 15 and, finally, it receives an eternal inheritance that is imperishable and will never fade away (1 Peter 1:4). The psalmist gives us a brief commentary on the Song of Moses And He brought forth His people (ISRAEL) with joy, His chosen ones with a joyful shout. (Ps 105:43) Comment - This passage celebrates the joy of the Lord in His acts of deliverance.
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Guzik - When we let God be our strength, He will also be our song. We will sing because of the victory won by the great strength of the LORD. We will have a singing joy in our life because His strength will not let us down. NET Note on song - Most scholars posit another meaning for the word. A meaning of "power" fits the line fairly well, forming a hendiadys with strength – "strength and power" becoming "strong power." Similar lines are in Isa 12:2 and Ps 118:14. Others suggest "protection" or "glory." However, there is nothing substantially wrong with "my song" in the line – only that it would be a nicer match if it had something to do with strength. And He has become my salvation (Heb = yeshua see Ex 14:13+) - This praise echoes Moses' words to the people in Exodus 14:13 “Do not fear! Stand by and see the salvation of the LORD which He will accomplish for you today; for the Egyptians whom you have seen today, you will never see them again forever." In context, in my opinion, this salvation refers primarily to physical deliverance as opposed to spiritual deliverance (as usually meant in the NT uses of "salvation.") This is my God, and I will praise Him - This truth will ultimately be fulfilled for the believing remnant of Israel in the last days when they cry out to the Lamb of God, Yeshua, their Deliverer (see Zech 12:10-14+). At that time Jehovah promises the afflicted nation of Israel (see Time of Jacob's Trouble) "I will bring the third part (OF THE NATION OF ISRAEL) through the fire, Refine them as silver is refined, And test them as gold is tested. They will call on My name, And I will answer them; I will say, ‘They are My people,’ And they will say, ‘The LORD is my God.’”(Zec 13:9+) This will correspond with the fulfillment of the "New Covenant" first given to Judah and Israel, (read Jer 31:31-34+). The phrase "my God" was first used by Jacob after he had wrestled with God and declared "the LORD will be my God." (Ge 28:21, cf Ge 28:20). This use in Exodus is the only one. All 4 uses in Deuteronomy are Moses referring to God as "my God." Take a moment and go through some of these references below and see who referred to God as "my God." Interesting! Phrase "My God" - 151x in 140v - Gen. 28:21; Exod. 15:2; Num. 22:18; Deut. 4:5; Deut. 18:16; Deut. 26:3; Deut. 26:14; Jos. 9:23; Jos. 14:8; Jos. 14:9; Ruth 1:16; 2 Sam. 22:3; 2 Sam. 22:7; 2 Sam. 22:22; 2 Sam. 22:30; 2 Sam. 24:24; 1 Ki. 3:7; 1 Ki. 5:4; 1 Ki. 5:5; 1 Ki. 8:28; 1 Ki. 17:20; 1 Ki. 17:21; 1 Chr. 11:19; 1 Chr. 17:25; 1 Chr. 21:17; 1 Chr. 22:7; 1 Chr. 28:20; 1 Chr. 29:2; 1 Chr. 29:3; 1 Chr. 29:17; 2 Chr. 2:4; 2 Chr. 6:19; 2 Chr. 6:40; 2 Chr. 18:13; Ezr. 7:28; Ezr. 9:5; Ezr. 9:6; Neh. 2:8; Neh. 2:12; Neh. 2:18; Neh. 5:19; Neh. 6:14; Neh. 7:5; Neh. 13:14; Neh. 13:22; Neh. 13:29; Neh. 13:31; Ps. 3:7; Ps. 5:2; Ps. 7:1; Ps. 7:3; Ps. 13:3; Ps. 18:2; Ps. 18:6; Ps. 18:21; Ps. 18:28; Ps. 18:29; Ps. 22:1; Ps. 22:2; Ps. 22:10; Ps. 25:2; Ps. 30:2; Ps. 30:12; Ps. 31:14; Ps. 35:23; Ps. 35:24; Ps. 38:15; Ps. 38:21; Ps. 40:5; Ps. 40:8; Ps. 40:17; Ps. 42:6; Ps. 42:11; Ps. 43:4; Ps. 43:5; Ps. 59:1; Ps. 59:10; Ps. 63:1; Ps. 68:24; Ps. 69:3; Ps. 71:4; Ps. 71:12; Ps. 71:22; Ps. 83:13; Ps. 84:3; Ps. 84:10; Ps. 86:2; Ps. 86:12; Ps. 89:26; Ps. 91:2; Ps. 94:22; Ps. 102:24; Ps. 104:1; Ps. 104:33; Ps. 109:26; Ps. 118:28; Ps. 119:115; Ps. 140:6; Ps. 143:10; Ps. 145:1; Ps. 146:2; Prov. 30:9; Isa. 7:13; Isa. 25:1; Isa. 40:27; Isa. 44:17; Isa. 49:4; Isa. 49:5; Isa. 57:21; Isa. 61:10; Jer. 31:18; Dan. 4:8; Dan. 6:22; Dan. 9:4; Dan. 9:18; Dan. 9:19; Dan. 9:20; Hos. 2:23; Hos. 8:2; Hos. 9:8; Hos. 9:17; Joel 1:13; Jon. 2:6; Mic. 7:7; Hab. 1:12; Zech. 11:4; Zech. 13:9; Zech. 14:5; Matt. 27:46; Mk. 15:34; Jn. 20:17; Jn. 20:28; Rom. 1:8; 1 Co. 1:4; 2 Co. 12:21; Phil. 1:3; Phil. 4:19; Phlm. 1:4; Rev. 3:2; Rev. 3:12 My father's God, and I will extol Him - My father's God refers to the patriarchs (Abraham, Isaac, Jacob), so this is not a "new" God, but the same God Who had revealed Himself to the patriarchs and cut an everlasting covenant with Abraham. Extol (navah) occurs only here and may mean “beautify, adorn” with praises. J Ligon Duncan - Now, remember this is an important assertion for the children of Israel because he is connecting the worship of the God of Israel with the worship of the patriarchs all the way back to Abraham. This is not some new god who has never been heard of before. This is the same one true God who revealed Himself to Abraham and Isaiah and to Jacob and now to us here at the Exodus and these realities are followed up with this doxology, this praise of the God of the Exodus. "He’s the same God our forefathers worshiped and I’m going to worship Him too," Moses says. THE SONG OF MOSES Exodus 15:1, 2 - James Smith (Handfuls of Purpose) This is the first song on record, and blessed be God, it is a song of salvation. Henceforth and for ever singing shall have a chief place in the service of God. The sentimental songs of the world are deceitful nymphs which steal away the adoration and praise that should rise only to God. Salvation and song, like the Siamese twins, go together With the work of Luther, Wesley, and Moody came streams of new songs of praise. “Then sang Moses this song” (v. 1). The causes lie behind. Let us look back and consider this song as— I. A Song of Redemption. They had been redeemed by blood out of Egypt, as a house of bondage. Delivered by the great power of God. All true praise has its source in the redeeming power of Christ’s Cross. Out of the depths of His infinite love and mercy comes this key-note of our first song unto God, and we shall sing in the same key in Heaven. “Unto Him who hath loved us, and washed us, and redeemed us to God by His own blood” (Rev. 1:5). II. A Song of Victory. In looking back they saw their enemies buried in the depths of the sea, where all our sins are cast. Our sins, like blood-thirsty Egyptians, were hotly pursuing us, and when there was no hand to help us He made bare His arm and wrought for us a great deliverance. Ours is a victory over sin, over the world, over death and the grave. He “giveth us the victory through our Lord Jesus Christ” (1 Cor. 15:57). They saw them again no more. III. A Song of Praise. “Moses sung this song unto the Lord.” This was no mere exhibition of musical skill, but a pouring forth of the heart’s gratitude and thankfulness unto God. He had led them out, He had brought them through, He had overwhelmed their united foe. He deserves the praise, and He shall have it, and no stranger shall intermeddle with it. Trust Him at all times, and pour out your heart before Him. IV. A Song of Testimony. Notice the “my’s” in verse 2. There is a clear and decided ring about this. “The Lord is my Shepherd.” When a certain young lady said, “I wish I could trust my mother’s God,” she was bearing a good testimony both to her mother and her mother’s God, although she herself had no personal acquaintance with Him. The sweetest music of earth is like the croaking of frogs compared with the deep, sweet melody of a heart at peace in God. “My God, I will praise Thee” (Psa. 118:28). V. A Song of Dedication. “I will prepare Him an habitation” (v. 2). Moses decided to build Him a house, a resting-place among the people. This is natural, if God has taken us in, surely we should take Him in. If He has given us a habitation in Himself we ought to provide Him a habitation in our hearts. Are we not the “habitation of God through the Spirit?” (Eph. 2:22). Is it not His intense desire to “dwell in us and walk in us?” (2 Cor. 6:16). Did not Jesus say, “If a man love Me we will come and make our abode with him?” (John 14:23). He has gone to prepare a place for us, let us now prepare a place for Him, and let that place be the throne of your heart. VI. A United Song. Then sang Moses and the children of Israel. “They differed in many things, but they agreed in ascribing salvation to the Lord.” “Let the redeemed of the Lord say so” (Psa. 107:2) and do so. There may be as many different shades of Christians as there were colours in Joseph’s coat, but the sleeve need not say to the collar, “I have no need of you.” All one in Christ, saved by the same blood, justified by the same God, and sanctified by the same Spirit, singing the same song. Let us praise God. VII. A Song on the Other Side of the Sea. After the Egyptians had been overwhelmed in the deep. The destruction of the wicked will not hinder the song of the saved. The rushing together of the waves of judgment seem to send up a deep and solemn Hallelujah. In the Revelation (chap. 15:3) we hear the song of Moses and the song of the Lamb blending in one. On the other side we, too, shall sing the new song with a fresh and fuller meaning. A song that shall ring through the highest Heaven and down through the eternal ages with gathering power and sweetness. “PRAISE YE THE LORD!” God Is At Work He is my God, and I will praise Him. — Exodus 15:2 Today's Scripture: Exodus 14:26–15:2 Jack and Trisha were driving to the hospital late one night for the birth of their second child when the unexpected happened. Trisha began to deliver the baby! Jack called 911 and Cherie White, an emergency dispatcher, was able to talk Jack through the delivery. But the baby wouldn’t breathe. So Cherie then instructed Jack how to give emergency breathing, which he had to do for 6 anxious minutes. Finally the newborn took a breath and cried. When asked later how they all got through the ordeal and remained calm, Cherie responded, “I’m glad God works midnights!” I love to hear media reports in which God gets the glory He deserves for something good that has happened. In the Bible reading for today, it’s obvious that God should get the credit for parting the Red Sea to help His people escape from Pharaoh, even though Moses was the one who raised his rod (Ex. 14:26-27). All the Israelites and Moses gathered together and sang the Lord’s praises: “Who is like You, O Lord, among the gods? Who is like You, glorious in holiness, fearful in praises, doing wonders?” (15:11). What may seem like coincidence As we live out our story Is God at work behind the scenes— So give Him all the glory. —Sper Seeing God at work puts a song in our heart. Exodus 15:3 "The LORD is a warrior; The LORD is His name. LORD is a warrior- Ps 24:8 Ps 45:3 Rev 19:11-21 name - Ex 3:13,15 6:3,6 Ps 83:18 Isa 42:8 The LORD is a warrior - ESV = The LORD is a man of war." This is consummated in the Revelation when Jesus Christ returns (Rev 19:11-13+), John recording "From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. 16And on His robe and on His thigh He has a name written, “KING OF KINGS, AND LORD OF LORDS.” (Rev 19:15-16+). Thompson - Here is a “Lord is” statement that some people do not like. Many people want a passive-love God, not an active-warring God. God is a warrior and people need to live in fear of this fact. If God decides to go on the offensive against someone or some nation, they are doomed. God had many unconventional weapons available for Him to use. NET Note - “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” John Trapp on the LORD is a warrior - Yea, he alone is a whole army of men, van and rear both. {Isa 52:12} He sends the sword; {Eze 14:17} musters the men; {Isa 13:4} orders the ammunition; {Jer 50:25} gives the victory The LORD is His name - The Israelites came to understand something of Who God is that even the beloved patriarchs did not see. And so we read Ex 6:3, 6 - Notice how the Israelites would come to see God as Jehovah (see the "I will" promises below)... "I appeared to Abraham, Isaac, and Jacob, as God Almighty, but by My name, LORD, I did not make Myself known to them....6“Say, therefore, to the sons of Israel, ‘I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage (THE PASSOVER). I will also redeem you with an outstretched arm (THE RED REDEMPTION) and with great judgments." NET Note - “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the LORD” in the translation, as is typically done in English translations. Exodus 15:4 "Pharaoh's chariots and his army He has cast into the sea; And the choicest of his officers are drowned in the Red Sea. the choicest of his officers - Ex 14:7 Pharaoh's chariots and his army He has cast into the sea; And the choicest of his officers are drowned in the Red Sea - The best commentary on Scripture is Scripture so read Ex 14:13-28 The choicest of his officers - Literally "the choice of his officers" which means in essence his "choice officers," the best of the bunch. They are gone. Illustration: An old fashioned, country preacher enrolled in a less than conservative OT history class. The professor said Israel did not go through the Red sea but the Sea of Reeds and it was really only a swamp. The water, he said, was about 3 inches deep. That old preacher shouted, "Glory to God! Thank you Jesus!" The prof. Asked him why he was so excited and he said, "I can't wait to get back and preach what you just taught. God worked a greater miracle than me and my people ever realized. He drowned the whole Egyptian army IN THREE INCHES OF WATER! Glory to God! Thank you Jesus!" That old preacher had the right idea. Wherever it was, the body of water was big enough to drown an army. And we who believe in God and the Bible know He could part the Atlantic Ocean if He wanted to. Note: Some say this was caused by a tornado or natural, violent wind. Any fool knows no natural wind will hold two walls of water, pushing in two opposite directions. This was a wind from the hand of God. Exodus 15:5 "The deeps cover them; They went down into the depths like a stone. The deeps cover them - Ex 14:28 Eze 27:34 Jon 2:2 Mic 7:19 Mt 18:6 they - Ne 9:11 Jer 51:63,64 Rev 18:21 The deeps cover them - "The waters returned and covered the chariots and the horsemen." (Ex 14:28) They went down into the depths like a stone - Chariots do not float like boats! George Bush adds that these word are "strikingly expressive of the utter and remediless overthrow of the enemy. So completely were they plunged into the depth of the sea, that they could not rise to the surface, being probably for the most part encumbered with heavy armor, which would effectually prevent their rising or floating; while the guilt of their sins weighed still more heavily upon them." Exodus 15:6 "Your right hand, O LORD, is majestic in power, Your right hand, O LORD, shatters the enemy. right hand - Ex 15:11 1 Ch 29:11,12 Ps 17:7 44:3 60:5 74:11 77:10 89:8-13 Ps 98:1 118:15,16 Isa 51:9 52:10 Mt 6:13 shatters the enemy - Ps 2:9 Isa 30:14 Jer 13:14 Rev 2:27 Your right hand, O LORD, is majestic in power - Is majestic (adar) is a verb in he passive sense (as in this verse) means to be magnified. The this root connotes that which is superior to something else, and, therefore, that which is majestic. This same verb is used in Ex 15:11 for "majestic in holiness." Through the mighty deeds of the Lord against the armies and gods of Egypt, it was shown that there was no other god like the Lord. He was superior above all gods and nations in power and in holiness. The Septuagint translation says "Thy right hand, O God, has been glorified (doxazo) in strength." George Bush on right hand - Another form of expression for God’s omnipotence. The right hand, being naturally the strongest from being most employed, is used by an apt metaphor for the highest degree of power. It is to be remarked moreover, that the verb in the original is in the future—‘shall dash in pieces’—a remark which applies in fact to most of the verbs throughout the hymn. The phraseology is so constructed as to carry with it the implication that what had happened on this occasion to the enemies of God would happen in like manner in all future time, as far as utter discomfiture and signal perdition was concerned. This verse recalls the fearful words of Hebrews 10:31+ It is a terrifying thing to fall into the hands of the living God. It is interesting that it was Moses who sang this song and Moses who wrote the words of the "song" (psalm) that asks the question... Who understands the power of Your anger And Your fury, according to the fear that is due You? (Psa 90:11)
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Guzik - After such a great victory we can sense that Israel really believed this, and they were really ready to let the LORD reign over them. This state of victory and surrender did not last very long.. Yet, the enduring truth remains—the LORD shall reign forever and ever. Our Strength And Song The Lord shall reign forever and ever. — Exodus 15:18 Today's Scripture & Insight: Exodus 15:1–2,13–18 Often called “The March King,” composer and band director John Philip Sousa created music that has been played by bands around the world for more than a hundred years. As Loras John Schissel, music historian and conductor of the Virginia Grand Military Band, said, “Sousa is to marches what Beethoven is to symphonies.” Sousa understood the power of music to motivate, encourage, and inspire people. In Old Testament times, the people of Israel were often inspired to compose and sing songs to celebrate God’s help during times of need. When the Lord saved His people from certain destruction by Pharaoh’s army, “Moses and the children of Israel sang this song to the Lord . . . ‘I will sing to the Lord, for He has triumphed gloriously! The horse and its rider He has thrown into the sea! The Lord is my strength and song, and He has become my salvation’ ” (Ex. 15:1-2). Trust in Him, ye saints, forever— He is faithful, changing never; Neither force nor guile can sever Those He loves from Him. —Kelly Songs of praise raise our eyes to see God’s faithfulness. Exodus 15:19 For the horses of Pharaoh with his chariots and his horsemen went into the sea, and the LORD brought back the waters of the sea on them, but the sons of Israel walked on dry land through the midst of the sea. horse - Ex 14:23 Pr 21:31 brought - Ex 14:28,29 Heb 11:29 For the horses of Pharaoh with his chariots and his horsemen went into the sea, and the LORD brought back the waters of the sea on them, but the sons of Israel walked on dry land through the midst of the sea - The narrative resumes by repeating the notice that the Lord defeated Pharaoh’s chariots and horsemen as at the end of Exodus 14:28–29. Exodus 15:19-27 Life After Miracles On the other side of every miraculous intervention by God on our behalf, there is a road of faith to travel. Whether God's power has touched our health, finances, or family relationships, we must not only praise and thank the Lord but obey Him as well. After God opened the Red Sea for His people, then released the waters to overwhelm Pharaoh's pursuing army, there was a great celebration of praise to the Lord (Exodus 15:1-21). But then it was time to move on in the journey toward the land of promise. "So Moses brought Israel from the Red Sea; then they went out into the Wilderness of Shur" (Ex. 15:22). There they traveled for 3 days without finding water, and they began to complain. In the divine plan, supernatural intervention is not an end in itself, but it is a means of teaching us that we can always trust and obey the leadership of Almighty God. Will we listen to His voice and obey His Word? If He leads us through the sea, will He not also guide us to a well? Sometimes we see a miracle, And faith in God revives; Yet we should see God's gracious hand At work throughout our lives. —Hess The God who delivered us yesterday is worthy of our obedience today. Exodus 15:20 Miriam the prophetess, Aaron's sister, took the timbrel in her hand, and all the women went out after her with timbrels and with dancing. prophetess - Jud 4:4 1Sa 10:5 2Ki 22:14 Lu 2:36 Ac 21:9 1Co 11:5 14:34 sister - Ex 2:4 Nu 12:1 20:1 26:59 Mic 6:4 a timbrel - {Toph,} in Arabic called {duff} or {diff,} and in Spanish {adduffa,} is the {tabret} used in the East; being a thin, broad, wooden hoop, with parchment extended over one side of it, to which small pieces of brass, tin, etc., are attached, which make a jingling noise: it is held up with one hand and beaten upon with the other, and is precisely the same as the tambourine. all the - Jud 11:34 21:21 1Sa 18:6 2Sa 6:5,14,16 Ps 68:11,25 81:2 149:3 Ps 150:4 MIRIAM THE PROPHETESS Miriam the prophetess, Aaron's sister - Guzik says that from "Numbers 26:59 seems to indicate that Moses had only one sister. We do know that it was his sister who supervised the launching of the basket onto the Nile River to preserve his life (Exodus 2:4) and arranged the hiring of Moses’ mother as his nurse. Based on Numbers 26:59, we can say this was probably—almost certainly—Miriam. She was the older sister of Moses." Bush - Gr. Μαριαμ, Mariam; Lat. ‘Maria;’ Eng. ‘Mary’—all the same name. She is called the sister of Aaron rather than of Aaron and Moses together, simply for brevity’s sake, from Aaron’s being her elder brother, and from her having lived with him in Egypt while Moses was absent in Midian. Currid - Only four other women in the Old Testament bear that epithet: Deborah (Judg. 4:4), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14) and the unnamed wife of Isaiah (Isa. 8:3). The position and duty of a prophetess are the same as those of a prophet—that is, as one who is authorized to speak for another (see Micah 6:4). Thus Miriam had a favoured status in the nation of Israel. Her prophetic function (along with Aaron’s) was later to lead to great problems (Num. 12:1–2). Related Resource: What is a prophetess? Does the Bible mention any prophetesses? took the timbrel in her hand, and all the women went out after her with timbrels and with dancing - The timbrel is mention in Ps 150:4 = "Praise Him with timbrel and dancing; Praise Him with stringed instruments and pipe." The enumeration of instruments in Ps 150:3-5 with which to accompany this praise—the timbrel and lyre—alludes to the span of praise offered to God throughout the OT, from "the lyre and the pipe" first mentioned in Ge 4:21 and the "dancing... timbrel and lyre" of Ps 149:3 (cf. Miriam and women of Israel, Ex 15:20); to the "cymbals, harps and lyres" that accompanied the praise of the restored exiles (cf. Ezra 3:10; Neh 12:27). These instructions for joyful praise will be fully carried out during the rejoicing in the Messianic Kingdom (cf. Isa 35:10+; Ex 51:11). Question: "Who was Miriam in the Bible?" Answer: Miriam in the Bible is Moses’ older sister. She is called “Miriam the prophetess” in Exodus 15:20. She plays an important role in several episodes of Moses’ life and in the exodus of Israel from Egypt. Miriam is the sister who watches over her baby brother Moses among the bulrushes on the banks of the Nile. Their mother had hidden Moses in a basket on the river bank to protect him from Pharaoh’s decree to throw all Hebrew baby boys into the river (Exodus 1:22—2:4). As Miriam watches, Pharaoh’s daughter discovers and pities Moses, and Miriam quickly intervenes to ask if the Egyptian princess would like a Hebrew woman to nurse the child for her. The princess agrees, and Miriam quickly gets their mother. Pharaoh’s daughter commands Moses’ biological mother to nurse him and bring him back to her when he is older. By the grace of God, Miriam helps save the infant Moses (Exodus 2:5–10). Miriam had another brother, Aaron. Their parents, Amram and Jochebed (Exodus 6:20), were both from the Levite tribe of Israel (Exodus 2:1). Together, God uses Moses, Miriam, and Aaron to lead the people of Israel from slavery in Egypt to the Promised Land in Canaan (Micah 6:4). After miraculously crossing the Red Sea on dry ground and seeing the Egyptian army overthrown in the sea, Miriam leads the women with a tambourine in worshiping God with song and dance (Exodus 15:20–22). The words to Miriam’s song are recorded in verse 21: “Sing to the Lord, / for he is highly exalted. / Both horse and driver / he has hurled into the sea.” In this same passage, she is given the title “prophetess,” the first of only a handful of women in Scripture identified that way. Others called a “prophetess” are Deborah (Judges 4:4), Huldah (2 Kings 22:14), Isaiah’s wife (Isaiah 8:3), Anna (Luke 2:36), and Philip’s four daughters (Acts 21:9). Unfortunately, Miriam later falls into a spirit of complaining. Both Miriam and Aaron criticize Moses for marrying a Cushite or Ethiopian woman, but Miriam is listed first (Numbers 12:1) so it is likely she instigated the complaint. While the complaint was ostensibly against Moses’ wife, the discontent ran deeper: “‘Has the Lord spoken only through Moses?’ they asked. ‘Hasn’t he also spoken through us?’” (Numbers 12:2). In her criticism, Miriam was questioning the Lord’s wisdom in choosing Moses as the leader. God was angry that Miriam and Aaron were so willing to speak against the servant He had chosen. The Lord struck Miriam with leprosy. Aaron, realizing the foolishness of their words, repented of his sin, and Moses, ever the intercessor, prayed on behalf of his sister: “Moses cried out to the Lord, ‘Please, God, heal her!’” (Numbers 12:13). After a week-long quarantine, Miriam was healed and rejoined the camp. As Miriam’s leprosy convicted Aaron of the foolish words they had spoken against God’s chosen servant, it should also remind us not to judge those around us or live in jealousy when God has given a specific call to someone else (see Titus 3:1–15; James 1:26; 4:11–12; Ephesians 4:31; Philippians 4:8). Miriam had an opportunity to show the people of Israel what it meant to live in love as a servant of God without complaining, and, for most of her life, she did; but she failed in the matter of Moses’ wife. We, too, have opportunities to show the grumblers and complainers around us what it is to be a servant of Jesus Christ. Let us draw them to Jesus through our love and servanthood and not be drawn away from Him ourselves. Our next encounter with Miriam is at the end of the 40-year desert wandering. Because of their grumbling and lack of faith in God, the first generation of Israelites to leave captivity was not allowed to enter the Promised Land. This included the prophetess Miriam. Most of the older generation had already died in the wilderness when Israel comes back to Kadesh, where they had started their wanderings. It’s here that Miriam dies and is buried (Numbers 20:1). Hers was a life of responsibility and service, of God’s calling and providence, yet it also reminds us that no one is too important to receive God’s discipline for personal sin (see 1 Corinthians 10:12). (Source: Gotquestions.org) Exodus 15:21 Miriam answered them, "Sing to the LORD, for He is highly exalted; The horse and his rider He has hurled into the sea." answered - 1Sa 18:7 2Ch 5:13 Ps 24:7-10 134:1-3 Sing ye - Ex 15:1 Jud 5:3 Isa 5:1-30 Rev 7:10-12 5:9 14:3 15:3 19:1-6 MIRIAM'S SONG A REFRAIN TO MOSES' SONG Miriam answered them, "Sing to the LORD, for He is highly exalted; The horse and his rider He has hurled into the sea - Bush "The whole song was probably, as suggested above, sung alternately by the men and women ranged into two bands, and by Miriam’s ‘answering’ the men (for the original for ‘them’ is masculine) is meant, undoubtedly, that she was precentrix, or leader of the choir to the women, as Moses was to the men; or, as the words immediately following, ‘Sing ye to the Lord, &c.’ appear to indicate that which formed the ‘answer of Miriam’ and her companions, it is not unlikely that these words constituted a kind of chorus which was repeated at the end of each of the preceding verses, as in Ps. 136, the words, ‘For his mercy endureth for ever,’ are repeated throughout the whole psalm." Currid - Because the song is an answer/response to the men, then the women were singing antiphonally with the men. The content of the song is exactly the same as verse 1 of the chapter, the opening of the first stanza of the Song of Moses. Apparently this passage served as a refrain to the larger hymn. Bruckner - The two songs work together to provide verse and refrain as well as call and response....Miriam and all the women lead the singing and dancing in celebration of the Lord’s victory and their salvation from the Egyptian army (see also Jdg. 11:34; 1 Sa 18:6). Exodus 15:21-22 Living in the Valleys by Dr. Woodrow Kroll And Miriam answered them: "Sing to the Lord, for He has triumphed gloriously! The horse and its rider He has thrown into the sea!" So Moses brought Israel from the Red Sea; then they went out into the Wilderness of Shur. And they went three days in the wilderness and found no water. Mountaintops are great places. As you stand on some lofty peak it seems as if you can see forever. But most people don't live on mountains. The demands of reality require that life is generally lived in the valleys. The Israelites had just come through one of the high points of their nation's history--a mountaintop experience. Pursued by Pharaoh's army, they crossed the Red Sea with dry sandals and then saw the waters rush together again upon their enemy?s horses and chariots. With tremendous joy, they sang God's praise. Then they hit the valley--from the fresh air of the mountaintop to the dry, oppressive air of the wilderness. For three days they traveled without finding water. Compared to the mountaintops, the valleys are real spiritual challenges. But that's the way real life is. Spiritual mountaintops are wonderful. You feel particularly close to God during your devotional time; you return from a weekend retreat knowing the living Lord has met with you in a special way; you come home from church after the pastor's sermon has met a deep spiritual need in your life. You revel in the warmth of these marvelous mountaintop experiences. But that's not where you live. You live in the valley, where there are dirty dishes to wash, lawns to mow and children to raise. Often real life isn't much fun. Fortunately, Israel discovered, as will you, that God is with you both on the mountain and in the valley. He never leaves you, never allows you out of His loving care. We all appreciate those times when we encounter God in a special way, but we know that God is also with us when we sink to spiritual lows and feel a little dry. The God you meet in the good times is the same God who meets you in the hard times. The God who dwells on the mountains also inhabits the valleys. Exodus 15:22 Then Moses led Israel from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness and found no water. wilderness of Shur - This lay on the eastern shore of the Heroopolitic gulf of the Red Sea, and is still called the desert of Shur, according to Dr. Shaw. Ge 16:7 25:18 1Sa 15:7 three days - Ex 3:18 A NO WATER TEST Warren