Exegetical and Hermeneutical Commentary of Exodus 15:11
Who [is] like unto thee, O LORD, among the gods? who [is] like thee, glorious in holiness, fearful [in] praises, doing wonders?
11. No god is comparable to Jehovah, whether among the gods of Egypt or those of any other country. Cf. Exo 18:11; Psa 71:19 c, Psa 77:13, Psa 86:8, Psa 89:6; Psa 89:8, Psa 95:3, Psa 96:4, Psa 97:9; Jer 10:6.
glorious ( v. 6) in holiness ] i.e. in loftiness, greatness, unapproachableness, in a word in all the transcendent attributes which combine to constitute the idea of supreme Godhead; the ethical ideas which we associate with ‘holiness’ seem hardly to be thought of in passages like this. Cf. 1Sa 6:20; and Skinner in DB. ii. 396 f.; Davidson, OT. Theol. pp. 145 ff., 155; and below, on Exo 22:31.
Fearful in praises ] i.e. in praiseworthy attributes; so Psa 9:14; Psa 78:4, Isa 60:6; Isa 63:7. Cf. Psa 66:5 ‘fearful in operation.’
doing wonders ] The Heb., as Psa 77:14 (with allusion to the Exodus), Psa 78:12 (‘In the sight of their fathers he did wonders ’), Isa 25:1.
Fuente: The Cambridge Bible for Schools and Colleges
11 17. Jehovah, the Incomparable One, thus saved Israel from its foes ( vv. 11 12); and afterwards, in His goodness, led His people whom He had redeemed to their promised home, while the nations of Canaan and surrounding regions looked on, awestruck and powerless to arrest their advance.
Fuente: The Cambridge Bible for Schools and Colleges
Exo 15:11
Who is like unto Thee, O Lord, among the gods?
The incomparable God
I. Who is like unto thee, o lord, among the gods?
1. King of kings and Lord of lords! Who among the gods is like unto Thee in majesty and power? Well might Israel exultingly make this inquiry.
2. Who is like unto Thee in the ineffable purity of Thy nature? Glorious in holiness!
3. Who is like unto Thee in the solemnity and sanctity of Thy worship?–fearful in praises! The gloriously holy God is alone worthy to be praised, but that praise ought to be offered with reverence and godly fear.
II. Who does like Thee?–doing wonders.
1. The wonders alluded in the text were undoubtedly the miracles recently wrought by Jehovah for the salvation of His people. Thou art the God that doest wonders, etc. (Psa 77:14-20).
2. But not only miracles, which imply an inversion or suspension of the laws of nature, but nature and her laws–every part of the work of God in the heavens and in the earth is wonderful, and amply shows forth the power and wisdom of the Creator (Job 37:14-23; Psa 8:3-4; Psa 19:1-7). If we only study our own frame, we shall be led to exclaim with the Psalmist, I am fearfully and wonderfully made!
3. The Lord sometimes does wonders in judgment, flood, etc.
4. The Lord does wonders in mercy. Redemption. (B. Bailey.)
Glorious in holiness.—
The holiness of God
Plutarch said not amiss, that he should count himself less injured by that man that should deny that there was such a man as Plutarch, than by him that should affirm that there was such a one indeed, but he was a debauched fellow, a loose and vicious person. He that saith, God is not holy, speaks much worse than he that saith, There is no God at all. Let these two things be considered:
1. If any, this attribute hath an excellency above His other perfections.
(1) None is sounded out with such solemnity, and so frequently by angels that stand before His throne, as this.
(2) He singles it out to swear by (Psa 89:35; Amo 4:2).
(3) It is His glory and beauty. Holiness is the honour of the creature–sanctification and honour are linked together (1Th 4:4)–much more is it the honour of God; it is the image of God in the creature (Eph 4:24).
(4) It is His very life; so it is called (Eph 4:18).
2. As it seems to challenge an excellency above all His other perfections, so it is the glory of all the rest; as it is the glory of the Godhead, so it is the glory of every perfection in the Godhead; as His power is the strength of them, so His holiness is the beauty of them; as all would be weak without almightiness to back them, so all would be uncomely without holiness to adorn them. Should this be sullied, all the rest would lose their honour and their comfortable efficacy; as at the same instant that the sun should lose its light, it would lose its heat, its strength, its generative and quickening virtue.
I. The nature of Divine holiness. The holiness of God negatively is a perfect freedom from all evil. As we call gold pure that is not imbased by any dross, and that garment clean that is free from any spot, so the nature of God is estranged from all shadow of evil, all imaginable contagion. Positively, it is the rectitude of the Divine nature, or that conformity of it in affection and action to the Divine will as to His eternal law, whereby He works with a becomingness to His own excellency, and whereby He hath a complacency in everything agreeable to His will, and an abhorrency of everything contrary thereunto. In particular. This property of the Divine nature is–
1. An essential and necessary perfection. He is essentially and necessarily holy. His holiness is as necessary as His being, as necessary as His omniscience.
2. God is absolutely holy (1Sa 2:2).
3. God is so holy, that He cannot possibly approve of any evil done by another, but doth perfectly abhor it; it would not else be a glorious holiness (Psa 5:3), He hath no pleasure in wickedness. He doth not only love that which is just, but abhor with a perfect hatred all things contrary to the rule of righteousness. Holiness can no more approve of sin than it can commit it.
4. God is so holy, that He cannot but love holiness in others. Not that He owes anything to His creature, but from the unspeakable holiness of His nature, whence affections to all things that bear a resemblance of Him do flow; as light shoots out from the sun, or any glittering body. It is essential to the infinite righteousness of His nature, to love righteousness wherever He beholds it (Psa 11:7).
5. God is so holy, that He cannot positively will or encourage sin in any.
6. God cannot act any evil in or by Himself.
II. The proof that God is holy.
1. His holiness appears as He is Creator, in framing man in a perfect uprightness.
2. His holiness appears in His laws, as He is a Lawgiver and a Judge. This purity is evident–
(1) In the moral law, or law of nature;
(2) In the ceremonial law;
(3) In the allurements annexed to it for keeping it, and the affrightments to restrain from the breaking of it;
(4) In the judgments inflicted for the violation of it.
3. The holiness of God appears in our restoration. It is in the glass of the gospel we behold the glory of the Lord (2Co 3:18); that is, the glory of the Lord, into whose image we are changed; but we are changed into nothing as the image of God but into holiness. We bore not upon us by creation, nor by regeneration, the image of any other perfection. We cannot be changed into His omnipotence, omniscience, etc., but into the image of His righteousness. This is the pleasing and glorious sight the gospel mirror darts in our eyes. The whole scene of redemption is nothing else but a discovery of judgment and righteousness. Zion shall be redeemed with judgment, and her converts with righteousness (Isa 1:27).
(1) This holiness of God appears in the manner of our restoration, viz., by the death of Christ.
(2) The holiness of God in His hatred of sin appears in our justification, and the conditions He requires of all that would enjoy the benefit of redemption.
(3) It appears in the actual regeneration of the redeemed soul, and a carrying it on to a full perfection. As election is the effect of Gods sovereignty, our pardon the fruit of His mercy, our knowledge a stream from His wisdom, our strength an impression of His power, so our purity is a beam from His holiness. The whole work of sanctification, and the preservation of it, our Saviour begs for His disciples of His Father under this title (Joh 17:11; Joh 17:17).
III. The third thing I am to do, is to lay down some propositions in the defence of Gods holiness in all His acts about or concerning sin.
1. Gods holiness is not chargeable with any blemish, for His creating man in a mutable slate. It was suitable to the wisdom of God to give the rational creature, whom He had furnished with a power of acting righteously, the liberty of choice, and not fix him in an unchangeable state, without a trial of him in his natural. And if he did obey, his obedience might be the more valuable; and if he did freely offend, his offence might be more inexcusable.
(1) No creature can be capable of immutability by nature. Mutability is so essential to a creature, that a creature cannot be supposed without it.
(2) Though God made the creature mutable, yet He made Him not evil. There could be nothing of evil in him that God created after His own image, and pronounced good (Gen 1:27; Gen 1:31).
(3) Therefore it follows, that though God created man changeable, yet He was not the cause of his change by his fall.
2. Gods holiness is not blemished by enjoining man a law which He knew he would not observe.
(1) The law was not above his strength.
(2) Though the law now be above the strength of man, yet is not the holiness of God blemished by keeping it up. It is true, God hath been graciously pleased t,, mitigate the severity of the law by the entrance of the gospel; yet, where men refuse the terms of the gospel they continue themselves under the condemnation of the law, and are justly guilty of the breach of it, though they have no strength to observe it.
(3) Gods foreknowledge that His law would not be observed lays no blame upon Him. Though the foreknowledge of God be infallible, yet it doth not necessitate the creature in acting.
3. The holiness of God is not blemished by decreeing the eternal rejection of some men.
4. The holiness of God is not blemished by His secret will to suffer sin to enter into the world. God never willed sin by His preceptive will. It was never founded upon, or produced by any word of His, as the creation was. Nor doth He will it by His approving will; it is detestable to Him, nor ever can be otherwise. He cannot approve it either before commission or after.
IV. The point was, that holiness is a glorious perfection of the nature of God. We have showed the nature of this holiness in God, what it is, and we have demonstrated it, and proved that God is holy, and must needs be so, and also the purity of His nature in all His acts about sin. Let us now improve it by way of use.
1. Is holiness a transcendent perfection belonging to the nature of God? The first use shall be of instruction and information.
(1) How great and how frequent is the contempt of this eminent perfection in the Deity!
(2) It may inform us how great is our fall from God, and how distant we are from Him.
(3) All unholiness is vile and opposite to the nature of God.
(4) Sin cannot escape a due punishment. A hatred of unrighteousness, and consequently a will to punish it, is as essential to God as a love of righteousness.
(5) There is therefore a necessity of the satisfaction of the holiness of God by some sufficient mediator. The Divine purity could not meet with any acquiescence in all mankind after the Fall.
(6) Hence it will follow, there is no justification of a sinner by anything in himself.
2. The second use is for comfort. This attribute frowns upon lapsed nature, but smiles in the restorations made by the gospel.
3. Is holiness an eminent perfection of the Divine nature? Then—
(1) Let us get and preserve right and strong apprehensions of this Divine perfection.
(2) Is holiness a perfection of the Divine nature? Is it the glory of the Deity? Then let us glorify this holiness of God.
(3) Since holiness is an eminent perfection of the Divine nature, let us labour after a conformity to God in this perfection.
(4) If holiness be a perfection belonging to the nature of God, then, where there is some weak conformity to the holiness of God, let us labour to grow up in it, and breathe after fuller measures of it.
(5) Let us carry ourselves holily in a spiritual manner in all our religious approaches to God (Psa 93:5).
(6) Let us address for holiness to God the fountain of it. As He is the author of bodily life in the creature, so He is the author of His own life, the life of God in the soul. (S. Charnock, B. D.)
God the pattern of holiness
No creature can be essentially holy but by participation from the chief fountain of holiness, but we must have the same kind of holiness, the same truth of holiness; as a short line may be as straight as another, though it parallel it not in the immense length of it; a copy may have the likeness of the original, though not the same perfection. We cannot be good without eyeing some exemplar of goodness as the pattern. No pattern, is so suitable as that which is the highest goodness and purity. That limner that would draw the most excellent piece fixes his eye upon the most excellent pattern. He that would be a good orator, or poet, or artificer, considers some person most excellent in each kind as the object of his imitation. Who so fit as God to be viewed as the pattern of holiness in our intendment of, and endeavours after, holiness? The Stoics, one of the best sects of philosophers, advised their disciples to pitch upon some eminent example of virtue, according to which to form their lives, as Socrates, etc. But true holiness doth not only endeavour to live the life of a good man, but chooses to live a Divine life. As before the man was alienated from the life of God, so upon his return he aspires after the life of God. To endeavour to be like a good man is to make one image like another, to set our clocks by other clocks without regarding the sun; but true holiness consists in a likeness to the most exact sampler. God being the first purity, is the rule as well as the spring of all purity in the creature, the chief and first object of imitation. (S. Charnock, B. D.)
The holiness of God and that of His best saints
There is as little proportion between the holiness of the Divine majesty and that of the most righteous creature, as there is between the nearness of a person that stands upon a mountain to the sun, and of him that beholds him in a vale; one is nearer than the other, but it is an advantage not to be boasted, in regard of the vast distance that is between the sun and the elevated spectator. (S. Charnock, B. D.)
God loves holiness
God is essentially, originally, and efficiently holy: all the holiness in men and angels is but a crystal stream that runs from this glorious ocean. God loves holiness, because it is His own image. A king cannot but love to see his own effigies stamped on coin. God counts holiness His own glory, and the most sparkling jewel of His crown. Glorious in holiness. (T. Watson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Who is like unto thee, O Lord, among the gods?] We have already seen that all the Egyptian gods, or the objects of the Egyptians’ idolatry, were confounded, and rendered completely despicable, by the ten plagues, which appear to have been directed principally against them. Here the people of God exult over them afresh: Who among these gods is like unto THEE? They can neither save nor destroy; THOU dost both in the most signal manner.
As the original words mi chamochah baelim Yehovah are supposed to have constituted the motto on the ensign of the Asmoneans, and to have furnished the name of Maccabeus to Judas, their grand captain, from whom they were afterwards called Maccabeans, it may be necessary to say a few words on this subject It is possible that Judas Maccabeus might have had this motto on his ensign, or at least the initial letters of it, for such a practice was not uncommon. For instance, on the Roman standard the letters S. P. Q. R. stood for Senatus Populus Que Romanus, i.e. the Senate and Roman People, and M. C. B. I. might have stood for Mi Chamochah Baelim Jehovah, “Who among the gods (or strong ones) is like unto thee, O Jehovah!” But it appears from the Greek , and also the Syriac [Syriac] makabi, that the name was written originally with koph, not caph. It is most likely, as Michaelis has observed, that the name must have been derived from makkab, a hammer or mallet; hence Judas, because of his bravery and success, might have been denominated the hammer or mallet by which the enemies of God had been beaten, pounded, and broken to pieces. Judas, the hammer of the Lord.
Glorious in holiness] Infinitely resplendent in this attribute, essential to the perfection of the Divine nature.
Fearful in praises] Such glorious holiness cannot be approached without the deepest reverence and fear, even by angels, who veil their faces before the majesty of God. How then should man, who is only sin and dust, approach the presence of his Maker!
Doing wonders?] Every part of the work of God is wonderful; not only miracles, which imply an inversion or suspension of the laws of nature, but every part of nature itself. Who can conceive how a single blade of grass is formed; or how earth, air, and water become consolidated in the body of the oak? And who can comprehend how the different tribes of plants and animals are preserved, in all the distinctive characteristics of their respective natures? And who can conceive how the human being is formed, nourished, and its different parts developed? What is the true cause of the circulation of the blood? or, how different ailments produce the solids and fluids of the animal machine? What is life, sleep, death? And how an impure and unholy soul is regenerated, purified, refined, and made like unto its great Creator? These are wonders which God alone works, and to himself only are they fully known.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Amongst the gods, so called and esteemed; or prince or potentates, as Psa 29:1; Eze 32:21.
Glorious in holiness, or, righteousness: thy power is great and glorious; but thou dost not abuse it to unrighteous and unworthy purposes, but to holy and honourable designs; to the punishment of wicked tyrants, and to the vindication of thy oppressed and holy people.
Fearful in praises; in praise-worthy actions; the act being put for the object, as fear is put for a thing to be feared, as Psa 14:5; 1Pe 3:14. Or, to be feared or had in reverence when thou art praised; to be both loved and feared at the same time.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Who is like unto thee, O Lord, among the gods?…. For the perfections of his nature, for the blessings of his goodness, and for the works of his hands; and especially for the greatness and excellency of his power, seen in the salvation of his people, and the ruin of their enemies: there is none like him “among the mighty ones”, as it may be rendered; among the mighty angels, who excel in strength, and are sometimes called gods; or among the mighty ones on earth; or the sons of the mighty, kings, princes, judges, and civil magistrates of every rank and order; especially for the following things:
who is like thee, glorious in holiness? some understand this of the holy place, either heaven, where Christ is glorious above all created beings; or the church, where he shows himself glorious to his people: others, of holy persons, either holy angels, among whom he was at Sinai, and when he ascended on high, and will be when he comes again, in his own and his Father’s glory; or the saints, when he will bring them with him, and be glorified in them; but rather it is to be understood of the attribute of his holiness, which is eminently and perfectly in him; in his person, with respect to both his natures, divine and human; the glory of which is displayed in all the works he has wrought, especially in the great work of redemption, which was undertook both for the honour of the holiness and righteousness of God, and to redeem his people from sin, and make them righteous and holy: it appears in the holy doctrines he taught, and in the holy commandments and ordinances he enjoined his people, and in his judgments on his enemies; in all which it is plainly seen that he loves righteousness and hates iniquity, and there is none like him for it; there is none holy as the Lord among angels or men, 1Sa 2:2
fearful in praises; or, in the things for which he is to be praised; as the glories and excellencies of his person, the blessings received from him, and through him, both temporal and spiritual; grace, and all the blessings of it here, now communicated, and glory and happiness promised and expected: and many things, for which he is to be praised, he is “fearful”, awful, and tremendous in them; there are some things his right hand teaches him, and it does, deserving of praise, which yet are terrible, and such were they which are here literally, referred to; the plagues upon the Egyptians, and the destruction of Pharaoh and his host, called the wondrous works done in the land of Ham, and terrible things by the Red sea, Ps 106:22 and yet these were matter of praise to Israel, and gave occasion for this song; and such are they, in a spiritual sense, which he has done to his and our enemies: when the year of his redeemed was come, it was a day of vengeance in his heart, and he exercised it; he made an end of sin, abolished death, destroyed him which had the power of it, and spoiled principalities and powers; and a dreadful slaughter will be made of antichrist and his followers, when the song of Moses and the Lamb will be sung on account of it; and such dispensations of Providence, and judgments on men, as on Pharaoh and antichrist, as they are terrible to wicked men, they strike an awe on the people of God, at the same time they furnish out a song of praise to them: moreover, this may respect not only the matter of praise, but the reverend manner in which it is performed by good men; who, as they have a concern that they cannot sufficiently praise the Lord, and fear they shall not perform it aright, and sensible of their weakness and imperfection, like the seraphim, cover their faces while they applaud his perfections, particularly that of his holiness, and declare the earth is full of his glory; so they desire to perform this, as all their other services, with a holy fear and trembling, with reverence and godly fear since holy and reverend is his name: it follows,
doing wonders; and for which there is none like him; wonders Christ did before his incarnate state, both in eternity, in the goings forth of his heart, in acts of love to his people, in asking for them, and betrothing them, in becoming the surety of them, in proposing to be a sacrifice in their stead, in entering into a covenant with his Father on their account, in taking the care and charge of their persons, and in being the treasury of all grace and glory for them; and likewise in time, being concerned in the wondrous works of creation, which are a wonderful display of divine wisdom, power, and goodness, and in all the affairs of Providence; for there was not any remarkable occurrence, from the beginning of the world to the time of his coming in the flesh, but he was concerned therein; as the drowning of the old world, to whom previously he preached by his Spirit in Noah; the burning of Sodom and Gomorrah, the plagues of Egypt, and the destruction of Pharaoh and his host, the deliverance of the children of Israel, both out of Egypt and Babylon, and many others: and when he became incarnate, how many wonders were wrought by him? the incarnation itself was a wonderful instance of his grace and condescension, to take upon him the nature of man, be made flesh, and dwell among them; and during his incarnate state on earth many wonders were done by him; the doctrines he taught, the miracles he wrought, and especially the great work of our redemption and salvation, which will be for ever the wonder of men and angels; his raising himself from the dead, his ascension to heaven, and his appearance there for his people, as well as his second coming to judgment, are all marvellous things; and on account of all this, and more, he may well be called “wonderful”; for working wonders there is none like him.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 11-14:
One purpose of the ten “strokes or plagues” upon Egypt was to prove that Jehovah was greater than the gods of the Egyptians, that He is indeed the true God of heaven and earth. Because of this, He should be exalted above the gods of the heathen (see Ex 7:5; 14:4, 8).
Moses notes three points in which Jehovah is without rival:
1. His Holiness. The gods of the heathen were morally corrupt, and the people worshipped them with immoral, depraved practices.
2. His Awfulness, in the sense of inspiring reverence and awe. Even in praise, men are to look upon Him with awe.
3. His Miracle-working power, the ability to set aside the laws of nature to demonstrate His sovereignty.
“Earth” (v. 12) includes the sea. When the sea rushed in to cover and drown Pharaoh’s warriors, it was as if the earth had opened to swallow them, for they were never seen alive again.
“Palestine” is the Greek form. The Hebrew Phelasheth is best translated “Philistia.” (See Ps 60:8; 87:4; 108:9.) This term designates the country lying along the eastern Mediterranean coast, beginning from a point just south of Gaza, and continuing northerly to Mount Carmel.
Fuente: Garner-Howes Baptist Commentary
11. Who is like unto thee? Moses concludes this song of praise with an ejaculation, because the grandeur of the subject transcends the power of words. The interrogation expresses more than as if he had simply asserted that none can be compared with God; because it marks both admiration and assured confidence in the truth of what he says; for he exclaims, as if overwhelmed with astonishment, “Who is like unto thee, O Lord?” The notion of some that by the word “gods” he means the angels, is more suitable to other passages; for instance, (Psa 89:6,) “Who in heaven can be compared unto the Lord; who among the sons (162) of the mighty can be likened unto the Lord?” for it immediately follows, “God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are round about him.” (Exo 15:7, etc.) The meaning then is, (163) that, although there be excellence in the angels, still God is exalted far above them all; but here it may be more properly referred to idols, for Moses (as has been said) is professedly contrasting’ the one true God, whose religion and worship existed among the children of Abraham, with the delusions of the Gentiles. The word “sanctitas,” holiness, expresses that glory which separates God from all His creatures; and therefore, in a manner, it degrades all the other deities which the world has invented for itself; since the majesty of the one only God is thus eminent and honorable. He adds, “fearful in praises;” because He cannot be duly praised, without ravishing us with astonishment. Moses afterwards explains himself, by saying that God’s works are wonderful. In my opinion, their explanation is a poor one, who think that He is said to be “fearful in praises,” because He is to be praised with fear; and theirs is farfetched, who say that he is terrible, even when he is praised.
(162) Filios Dei. — V.
(163) “Or le Sainct Esprit veut dire;” now the Holy Spirit means to say. — Fr.
Fuente: Calvin’s Complete Commentary
(11) Who is like unto thee . . . Among the gods ?This is undoubtedly the true meaning. It had been a main object of the entire series of miraculous visitations to show that Jehovah was exalted far above all other gods. (See Exo. 7:5; Exo. 14:4; Exo. 14:18.) Moses now emphasises the contrast by adducing three points on which Jehovah is unapproachableholiness, awefulness, and miraculous power. God is (1) glorious in holiness, exalted in this respect far, far above all other beings; (2) fearful in praisesthe proper object of the profoundest awe, even to those who approach Him with praise and thanksgiving; and (3) one who doeth wonders, who both through nature, and on occasions overruling nature, accomplishes the most astonishing results, causing all men to marvel at His Almighty power. The gods of the heathen were, in fact, either nonentities or evil spirits. So far as they were the former, they could come into no comparison at all with Jehovah; so far as they were the latter, they fell infinitely short of Him in every respect. Of holiness they possessed no remnant; in awfulness they were immeasurably inferior; in the ability to work wonders they did not deserve to be mentioned in the same breath. Among the gods, as the Psalmist says, there is none like unto thee, O Lord; there is none that can do as thou doest (Psa. 86:8).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(11, 12) Stanza 3 is a short one, entering into no detailssimply summing up the entire result in two sentences: one, parallel to Exo. 15:2-3; Exo. 15:6-7, setting forth the glory of God, as shown in the occurrences; the other emphasising the great fact of the occasion, and stating it in the briefest possible terms: Thou stretchedst out thy right hand; the earth swallowed them. This second clause is parallel to Exo. 15:4-5; Exo. 15:8-10. It concentrates into four words the gist of those two passages.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11-13. Fourth strain . Now Jehovah is compared with the imaginary gods of the heathen .
Who like thee among the gods, Jehovah This is four words in Hebrew, whose initials stand thus, , which, it is said, were inscribed as a motto upon the banner of the Maccabees, giving them their name . Ewald doubts this derivation, (since Maccabi is spelled with a ,) but it is poetically true, for here is the flame whence that family of heroes caught their fire . (See Apocrypha, Books of Maccabees .) So also the names Micha and Michael signify, “Who is like God?”
Holiness This is the distinguishing attribute of Jehovah among the imperfect and sinful deities created by man’s imagination .
Fearful in praises Fearful because of the awful judgments which call forth these praises . The first triplet of this strain is an apostrophe setting forth Jehovah’s attributes against those of the heathen gods; the second returns once more to the deliverance of his people, and gliding in the last line into the prophetic strain which follows . The Red Sea deliverance being the pledge of grander things in store for Israel, the inspired bard now turns away from the past, and is borne forth into the future on the long, final wave of the song .
Fuente: Whedon’s Commentary on the Old and New Testaments
Exo 15:11. Who is like unto thee, O LORD, among the gods? The sacred Writer here refers to those gods of Egypt, over whom Jehovah had now so gloriously triumphed; and one of the great ends of whose miracles in Egypt was, doubtless, to assert his Supremacy, and to shew his superiority over all local and false deities. See Bishop Sherlock’s Discourses, vol. 1: dis. 10: p. 280, &c.
Fearful in praises That is, (say some,) “who cannot, and who ought not, to be praised without religious awe:” or, (as others,) “fearful in, or by, the most excellent and praise-worthy actions;” the abstract bring used for the concrete. So, Php 4:8 if there be any praise; i.e. any thing praise-worthy.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 84
THE CHARACTER OF GOD
Exo 15:11. Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?
EXALTED favours may well be repaid in devout acknowledgments: they are the least returns that we can make to our heavenly Benefactor: and so reasonable is this tribute, that persons who are far enough removed from solid piety, will, under a sense of recent obligations, often cordially unite in paying it to the God of their salvation. The hymn before us was composed by Moses, on occasion of the deliverance vouchsafed to Israel at the Red Sea: and it was sung by all the Israelites, probably by the men and women in an alternate and responsive manner, Miriam leading the women, and, together with them, accompanying the song with timbrels and dances [Note: 0, 21.]. It is the most ancient composition of the kind, that is extant in the world. The two first verses are a kind of preface, declaring the occasion, and the inspired penmans determination to celebrate it [Note: Somewhat like that in Psa 45:1.]. The mercy then is stated in a most animated manner; and afterwards, its effects, both immediate and remote, are circumstantially predicted. But, between the statement of the mercy and its effects, is introduced an apostrophe, addressed to the Deity himself, and ascribing to him the glory due unto his name. To this portion of the hymn we would now direct your more particular attention. It declares that God is,
I.
To be admired for his holiness
God is essentially and supremely holy
[He is not only called, by way of eminence, The Holy One, but this attribute is said exclusively to belong to him; Thou only art holy. As for the gods of the heathen, many of them were no other than deified monsters, patrons of lewdness, of theft, of drunkenness, and every kind of iniquity: and among the rest there was not found even the smallest semblance of real universal holiness. Well therefore might the challenge be made in reference to this, Who among the gods is like unto thee, O Lord? This attribute is, in fact, the crown of all the other attributes of the Deity; for, without it, no other perfection could be either amiable in itself or worthy of the Supreme Being. But, without entering into the general view of this subject, we need only look at the wonders done on this occasion; and there we shall see a display of this attribute in its most striking colours. Behold his indignation against sin, how it burned against the oppressors of his people, and the contemners of his authority! The very elements themselves were made to rise against the proud associates in iniquity, and to execute upon them the vengeance they deserved ]
For this he is greatly to be admired and glorified
[No other perfection more attracts the attention of all the glorified saints and angels in heaven, than this [Note: Compare Isa 6:3 with Rev 4:8.]. And, notwithstanding it is hateful and terrific to impenitent sinners, it is an object of the highest admiration amongst those who have learned to appreciate it aright. David was altogether enraptured with it [Note: Psa 99:3; Psa 99:5; Psa 99:9.] ; and every real saint will give thanks at the remembrance of it [Note: Psa 30:4. See an animated description of their imbecility, Jer 10:3-7.] ]
Whilst he is thus admired for his unspotted holiness, he is also,
II.
To be feared for his power
God is a God of unrivalled power
[The gods of the heathen cannot hear, or see, or move: but the power of Jehovah is infinite. What less than omnipotence could have performed the wonders which are here celebrated? See how easily the expectations of his enemies were disappointed, and their bloody purposes were frustrated, by one blast of his displeasure [Note:, 10. The picture here is highly finished. The amplification in the former verse, and the conciseness of the latter, form a beautiful contract; whilst the image that closes the description, strongly marks the completeness of the judgment executed.] ! ]
For this he is greatly to be feared
[For this exercise of his power indeed he was praised; as well he might be for such a merciful and complete deliverance. But it may truly be said, that he is fearful in praises [Note: The last clause of the text may be understood as limiting and illustrating the two that precede it. Compare Luk 1:49.]: for this display of his power clearly shews, that it is a fearful thing to fall into the hands of the living God. Accordingly we find, that the inspired writers generally make this improvement of Gods omnipotence, and suggest it as a motive to reverence his majesty, to regard his will, and to tremble at his displeasure [Note: Psa 89:6-8; Heb 12:28-29; Deu 28:58-59.] ]
We may learn from hence,
1.
How the mercies of God are to be improved
[All of us have experienced mercies in abundance: and from them we may obtain the brightest discoveries of our God. O what displays of power, of goodness, and of truth, might all of us behold, if we called to mind the various deliverances which God has wrought out for us, and especially that redemption which was prefigured by the history before us! The connexion between the two is expressly marked by God himself; and we are told, what a mixture of admiration and reverence, of love and fear, a just view of these miracles of mercy will assuredly create [Note: Rev 15:3-4.]. Let them then produce these effects on us; and let us now begin, what we hope to continue to all eternity, the song of Moses and the Lamb.]
2.
How every attempt against him or his people shall surely issue
[Here we see a lively representation of the final issue of every contest which man shall enter into with his Maker. The forbearance of God may be long exercised; and his enemies may appear for a time to have gained their point: but in due time, hell shall open wide its jaws to swallow them up, and they shall become the wretched victims of their own impiety. Against God and his Church, there is no device, no counsel that shall stand.
His Church is founded on a rock, and the gates of hell shall not prevail against it The enemies of our souls may follow us even to the last moment of our lives; but when the appointed moment is arrived for the completion of all Gods promises to us, our souls shall be freed from every assault, and death and hell, with all their adherents, be cast into the lake of fire [Note: Rev 20:14.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Perhaps this expression of God is in reference to the idol gods of Egypt, which were very numerous. Reader! do not hastily pass over these glorious characters in Jehovah: He is glorious in holiness. The unspotted holiness of God is peculiarly praised, in the realms of the blessed. Isa 6:3 ; Rev 4:8 . And it is by this character the Lord Jesus addressed his Father, in that memorable prayer, Joh 17:11 . By the expression, fearful in praises, may perhaps be meant, the humbleness of soul with which even privileged believers draw nigh: or, that even what is matter of praise to his people, is full of fear to his enemies. Psa 2:11Psa 2:11 . And as to doing wonders: everything is wonderful in the kingdoms both of providence and of grace. The Great Author of all is himself wonderful. Isa 9:6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 15:11 Who [is] like unto thee, O LORD, among the gods? who [is] like thee, glorious in holiness, fearful [in] praises, doing wonders?
Ver. 11. Who is like unto thee? ] One of the most stately descriptions of God that is found in Holy Writ. God is to be magnified: we must make room for him. This chapter Exo 15:1-27 and Jdg 5:1-31 are rightly called by one, “monumental chapters.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Who is like unto Thee? This is ever the saints’ noblest praise. Emphasised by the Figure of speech Erotesis. (App-6). Compare Deu 33:26, Deu 33:27; 1Sa 2:2. 1Sa 2:1 Ch. Exo 17:20. Psa 35:19; Psa 71:19; Psa 73:25; Psa 86:8; Psa 89:6, Psa 89:8; Psa 113:5.
gods = mighty ones, as in Exo 15:15. Hebrew. elin. See note on Exo 22:8.
Fearful in praises: i.e. to be revered in praising Him for His wondrous acts.
Fuente: Companion Bible Notes, Appendices and Graphics
like unto thee: Deu 3:24, Deu 33:26, 1Sa 2:2, 2Sa 7:22, 1Ki 8:23, Psa 35:10, Psa 77:19, Psa 86:8, Psa 89:6-8, Isa 40:18, Isa 40:25, Jer 10:6, Jer 10:16, Jer 49:19
gods: or, mighty ones
glorious: Lev 19:2, Psa 89:18, Psa 145:17, Isa 6:3, Isa 30:11, Isa 57:15, 1Pe 1:15, 1Pe 1:16, Rev 4:8
fearful: Psa 66:5, Psa 77:14, Psa 89:5, Psa 89:7, Psa 90:11, Psa 119:120, Isa 64:2, Isa 64:3, Jer 10:7, Luk 12:5, Heb 12:28, Heb 12:29, Rev 15:4, Rev 19:1-6
Reciprocal: Gen 28:16 – and I Exo 8:10 – there is none Exo 9:16 – for to Exo 14:4 – I will be Exo 15:6 – right hand Exo 18:11 – the Lord Exo 20:3 – General Deu 4:35 – none else 1Ch 16:25 – he also 1Ch 17:20 – none 2Ch 2:5 – great is our God 2Ch 6:14 – no God Neh 9:5 – thy glorious Job 9:10 – wonders Psa 8:1 – how Psa 30:4 – holiness Psa 40:5 – Many Psa 71:19 – who is like Psa 72:18 – who only Psa 77:13 – who Psa 86:10 – For Psa 98:1 – for he Psa 111:3 – honourable Psa 111:9 – holy Psa 113:5 – like Psa 136:4 – who alone Psa 136:15 – But overthrew Psa 138:5 – for great Isa 24:16 – glory Isa 37:23 – the Holy One Isa 46:5 – General Jer 32:19 – work Jer 50:44 – for who Mic 7:18 – a God Zec 9:17 – how great is his beauty Luk 1:49 – and Luk 13:17 – and all Act 2:11 – wonderful Rev 15:3 – Great
Fuente: The Treasury of Scripture Knowledge
Exo 15:11. Who is like unto thee, O Lord, among the gods? So called; the idols or princes. To the wonderful relation above mentioned, succeeds a wonderful expression of praise. And how, indeed, could the writer possibly avoid being transported, and carried, as it were, out of himself at the sight of such a wonder? Well might he describe Jehovah, that performed it, as glorious in holiness In justice, mercy, and truth; fearful in praises A Being that ought to be praised with the deepest reverence, and most exalted adoration.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
15:11 Who [is] like unto thee, O LORD, among the {f} gods? who [is] like thee, glorious in holiness, {g} fearful [in] praises, doing wonders?
(f) The scripture often so calls the mighty men of the world.
(g) Who ought to be praised with all fear and reverence.