Miriam the prophetess— Μαριαμ in the Greek, in the Latin Maria, from the Hebrew word מרה marah, bitterness. She was so called, say some, from the times of affliction and bitterness, (Exodus 1:14.) in which she was born. In the note on Genesis 20:7 we have given the true explanation of the word prophet; which signifies a person who speaks something in an eminent and extraordinary manner: and, in this view, the ancients called their poets by the name of prophets, vates. St. Paul himself calls a heathen poet by the name of prophet, Titus 1:12 and, indeed, there was good reason for this appellation, as poetry was at first dedicated solely to sacred and religious subjects; the first poets, most probably, being priests, who composed and sung hymns in honour of the Deity: and very respectable is the character which Horace gives of this first order of poets; see Ars Poet. ver. 396, &c. Happy would it have been, if this divine art had never been desecrated by improper subjects.
Music, in general, was in so great esteem among the ancients, that they, in some degree, confounded musicians, poets, and sages, as if they were the same order of persons. (See Quintil. lib. i. c. 10.) Miriam, most probably, is called a prophetess in this sense. In 1 Samuel 10:5-6 the name of prophets is given to those who sing the praises of God, and compose hymns to his glory: and, in 1 Chronicles 25:1-3 the name is applied to the musicians appointed by king David; who prophesied with a harp, to give thanks, and to praise the Lord. And so, in the New Testament, the words prophets, prophecy, &c. are applied to those who preached the word of God, without any respect to the prediction of future events. See 1 Corinthians 12:28; 1 Corinthians 3:23.
Ephesians 4:11. 1 Thessalonians 5:20. It is possible, however that Miriam might merit this title in a more eminent sense, as having been peculiarly favoured with Divine inspiration: see Numbers 12:2 and Mich. Exodus 6:4 from which last passage one would conclude, that Miriam was inspired for the instruction of the women, as Moses and Aaron were for that of the men. She is called the sister of Aaron, probably, because Moses, being the writer, chose rather, agreeable to his usual modesty, to distinguish her thus, than to speak of himself.
A timbrel— The same original word is used, Genesis 31:27. ףּת top, and is there translated tabret: it signifies a musical instrument played on by beating; the word ףּתפ tapap, signifying to smite repeatedly, to beat. The word, which we render dances, some render flutes, or pipes: but ours seems the more true and proper interpretation. The ancient heathen nations imitated this custom of singing and dancing in the worship of their gods. Bishop Huet is of opinion, that the dances in honour of Diana, mentioned in the hymn of Callimachus to her, alludes to this part of the sacred history.
REFLECTIONS.—Prayer and praise usually go together: the mercies that we have in faith desired, we shall in song acknowledge; and a noble and enlivening part is this of Divine worship. Nothing is a surer proof of a dead heart, a dead congregation, and a dead church, than negligence and carelessness in singing the praises of God.
1. Moses opens with the triumphs of Jehovah, whose right hand had saved them. He proclaims his honour, as the God of sovereign power, grace, and love; the Saviour of his people, and the avenger of his enemies: he mentions with exultation the late display of his mighty arm, and bursts into a question of expressive wonder, Who is like unto thee? Note; (1.) We cannot, in our praises, enough exalt the great and glorious name of our God. (2.) We should ever profess our dependence upon him; and past experience should confirm our present confidence.
2. The victory is described with the most sublime expressions: the vain confidence of the Egyptians in their pursuit, and their cruelty in the threatened destruction: but how unequal in the contest, when all creation rises at God's command; and they sink as lead in the mighty waters? Note; (1.) The surer the self-deceiver thinks himself of heaven, the more terrible will be his disappointment when he sinks down to hell. (2.) They who are most exposed for the Gospel's sake, will by and by remember their difficulties with the greatest delight, as making their deliverance more illustrious, and their obligations the greater to the God of their salvation.
3. Observe the encouragement that Moses draws from it. Their enemies would hear and tremble: dispirited by their fears, they would fall an easy prey, as was the case: and this beginning of mercy ensured the perfection of it, in the promised land. For Jehovah their God for ever reigns, and reigns to protect and bless his favoured people. Well may every humble believer rejoice in this consideration, His God is not only a present Saviour, but will be the Author of his eternal salvation.
4. The solemn manner of performing this anthem of praise. Though the women cannot wield the sword, they can rejoice in the song, and join in alternate responses. Moses led the way, and Miriam answered. They who are the first in leading God's people to victory, should be the first in exciting them to gratitude, and the leaders of the song of thanksgiving.