Exodus 14:31Meaning & Commentary from the Church Fathers

Now, let us return to the continuation of the narrative. The one who has passed through the sea in question, and who witnesses this symbolic demise of the Egyptians within it, not only gazes upon Moses, the virtuous staff-bearer, but primarily places his faith in God, as the account tells us, and also yields himself to 'Moses,' the one who cherishes divine favor. This is evident even today among those who have legitimately traversed the waters; having entrusted themselves to God, they comply and yield, as the Apostle notes, to those who minister in the priesthood and serve the Divine.

Jesus speaks to Philip in John 14:8-10, asking, "Do you not believe that I am in the Father, and the Father is in Me?" and He emphasizes the essential disposition to believe in God and His divine revelation in John 14:11, saying, "Believe me, because I am in the Father, and the Father is in Me; but if you do not, for the sake of these works believe me." Furthermore, in John 14:12, He highlights genuine trust in God, stating, "Amen, amen I say to you, he who believes in me, the works that I do he will do also."

The initial aspect of holy faith contrasts with the ignorance found among the Gentiles, as illustrated by Isaiah in Isaiah 65:1, where it is written, "I was revealed to those who do not seek Me; I was found by those who did not inquire of Me. I will say, 'Here I am, here I am.'" Acts 17:30 reinforces this, declaring that God, having overlooked the times of ignorance, now commands all men everywhere to repent. As Paul states in Romans 15:20, he intends to preach the gospel in regions where Christ has not been named, to avoid building on another’s foundation.

The second facet of holy faith reveals the severity of disbelief, highlighting how those who reject the truth of divine revelation and mistrust its mysteries are lost. This group includes heretics and individuals consumed by carnal desires for glory, who interpret divine truths as mere fiction. The Scriptures reference these individuals in several passages. Acts 17:18 describes how some Epicurean and Stoic philosophers engaged with Paul, some branding him a swindler and others saying, "He seems to be a preacher of foreign deities," because he preached Jesus and the resurrection. Furthermore, 2 Peter 3:4 states, "Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation."

The third tenet of holy faith addresses those who possess mere historical awareness of divine revelation but fail to add hope in God and His beloved Son. This superficial belief is no different from the desperate faith of the wicked or that of demons themselves, as articulated in James 2:19: "You believe that there is one God, you do well; even the demons believe and tremble," all of whom lack saving faith.

The people were ready to accept that this divine legislation was authentically mediated by someone recognized as close to God.

Following the crossing of the Red Sea, Moses and the Israelites offered a song to the Lord, which expressed their gratitude and praise for the miraculous event and anticipated God's future mercies to be made manifest as they safely journeyed to the Promised Land and established a sanctuary there. The sacred poet, inspired by prophetic vision, foresaw these future blessings as if they had already come to pass. He had confidence that the Lord would fulfill His promises, for the Hebrews had been dramatically rescued from Pharaoh’s hand, who chased them into the depths of the Red Sea and perished there, paving the way for their entrance into the Promised Land.

The song, created by Moses and sung by the Israelites under his leadership, highlights his role as its author, as he recited each verse for the congregation, reminiscent of how modern canonarchs in monasteries and cathedrals lead congregational singing. It is thought that the singing was antiphonal; after each verse sung by men, Miriam, Moses' sister, along with a chorus of women playing timbrels, would echo the refrain (Exodus 15:20-21) of the opening line, “Let us sing to the Lord, for He is glorious; horse and rider He has thrown into the sea.”

A distinctive feature of this song mirrors the structure of Hebrew poetry, where each verse is partitioned into several parts that correspond in meaning, with one part explaining or augmenting the other. The significance of this song is evident as it served as a template for later Old Testament songs that celebrated the Lord's glory revealed through His triumph over His enemies (for example, Isaiah 12). The Orthodox Church also draws from it in the irmosi and troparions of the first song of every canon. Ultimately, the song of Moses will echo alongside the song of praise for the Lamb of Christ in the heavenly kingdom, sung by God’s elect who have gained victory over the Antichrist (Rev. 15:2-3). The last reference to Moses' song can be understood as it represents a foreshadowing of the ultimate victory over the foes of Christ's kingdom, anticipated to occur in the end times.