THE SONG OF MOSES AND OF THE LAMB
Exodus 15:1-20 and Revelation 15:1-4

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Many centuries separate the singing of The Song of Moses (Exodus 15:1-20) and the singing of The Song of Moses and of the Lamb (Revelation 15:1-4). The former was sung about 1440 BC. The latter was heard by John the Apostle about 100 AD, and is still being sung throughout the present age. But the relationship between these two songs, beyond the obvious similarity of titles, is worthy of consideration.

I. The object of praise in both songs is the same. In the latter, He is identified as "the Lamb" – Jesus Christ (John 1:29, 36; Revelation 5). He also is the object of praise in the former song. It also therefore may be called The Song of Moses and of the Lamb.

II. Both songs were sung at a sea. The former was sung at the Red Sea. The latter was sung at "a sea of glass mingled with fire." This "sea" is in heaven, and represents God's transparent righteousness. This "fire" represents God's judgments upon the wicked, "for Your judgments have been manifested" (v.4).

III. Both songs were sung in the context of God's completed plagues upon the wicked. The former was sung following the completion of the ten plagues upon the Egyptians (Exodus 7:14-12:30). The latter was sung in the presence of "seven angels having the seven last plagues, for in them the wrath of God is complete" (v.2).

IV. Both songs were sung by God's people following His victory over the wicked. The former was sung by Israel after the destruction of Pharaoh and his army. The latter was sung by the Church Triumphant, "those who have the victory over the beast [13:1-10, 11f], over his image and over his mark [13:16f] and over the number of his name [13:18]." In both cases, it was the Lamb who gave the victory.

V. Both songs were sung with musical accompaniment. The former was sung with "timbrels." The latter was sung with "harps of God" (v.2). God forbid that any should forbid us to praise Christ with the musical instruments He Himself gives us (as in Psalm 149:3; 150:3-5).

1. "Great and marvelous are Your works, Lord God Almighty." Christ is here addressed by the name which identifies Him as the absolute Sovereign over the universe (cp. 1:8). All His works, whether of creation or providence or salvation, are described as awesome. In the first song, He is identified as "Jehovah" and "God" (Exodus 15:1f), and said to be "doing wonders" in the performance of His works (v.11.)

2. "Just and true are Your ways, O King of the saints!" Christ is here addressed by the title which identifies Him as the mediatorial Sovereign over His people (cp. Luke 1:31-33). None but them will confess Him as being just and true in all His ways, especially in plaguing and destroying the wicked. In the first song, it is said of Christ, "The LORD shall reign forever and ever" Exodus 15:18), and "in the greatness of Your excellence [which would of course include justice and truth] You have overthrown those who rose against You" (v.7).

3. "Who shall not fear You, O Lord, and glorify Your name?" Through the preaching of the gospel, Christ shall be revered and glorified by people of all nations for three reasons:

i. "For You alone are holy." The nations will be convinced of the worthlessness of their idols and the glory of Christ's majestic holiness (cp. Acts 14:15). People of all nations will confess, as did Israel in the first song, "Who is like You, glorious in holiness?" (Exodus 15:11)

ii. "For all nations shall come and worship before You." Christ shall have sway over the whole world: Its kingdoms will become His, and people of all nations shall praise Him (cp. 12:10; 7:9f). People of all nations, as did Israel in the first song, will come to Him in worship and adoration (Exodus 15:13, 17).

iii. "For Your judgments have been manifested." The righteousness of His acts has been made visible to all: not only the display of His righteousness in destroying the wicked (as at the Red Sea), but also in the justification of believers through the imputation of His own righteousness to them (Romans 3:21-26).