And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous [are] thy works, Lord God Almighty; just and true [are] thy ways, thou King of saints.
3. the song of Moses ] Exodus 15 the song of God’s redeemed people, delivered from their enemies, and confident of coming, but not come yet, “unto the rest and to the inheritance which the Lord their God doth give unto them.” There is probably no allusion to their coming from the “Red Sea” of martyrdom: that is a pretty conceit, but below the dignity of prophecy.
the servant of God ] Exo 14:31 is particularly referred to; but also in Num 12:7; Jos 1:1-2; Jos 1:7; Jos 1:13; Jos 1:15; Jos 22:5; Psa 105:26 “the servant of the Lord” is used as a special honourable title of Moses: cf. Heb 3:5.
the song of the Lamb ] For the Lamb has redeemed them, as Moses redeemed Israel. “The song of the Lamb” is not a different song from “the song of Moses,” but the same interpreted in a higher sense: well illustrated by the Christian use of Psalms 114, and the other Passover Psalms, in our Easter services.
Great and marvellous &c.] There may be references to Psa 111:2; Psa 139:14; Psa 145:17: but this psalm rather continues the spirit of those than combines their words. It is noticeable that this song, alone of those occurring in this book, has the parallelism or quasi-metrical structure of Hebrew poetry.
of saints ] Read, of the nations or of the ages; the best editors are divided in their preference for one of these readings, but both are better attested than that of the received text. See Jer 10:7, which no doubt is quoted, in these words and the clause following, and perhaps decides the balance of probability in favour of “nations.”
Fuente: The Cambridge Bible for Schools and Colleges
And they sing the song of Moses the servant of God – A song of thanksgiving and praise, such as Moses taught the Hebrew people to sing after their deliverance from Egyptian bondage. See Exo. 15. The meaning here is, not that they would sing that identical song, but that, as Moses taught the people to celebrate their deliverance with an appropriate hymn of praise, the redeemed would celebrate their delivery and redemption in a similar manner. There is an obvious propriety here in referring to the song of Moses, because the circumstances are very similar; the occasion of the redemption from that formidable anti-Christian power here referred to, had a strong resemblance to the rescue from Egyptian bondage.
And the song of the Lamb – The hymn which is sung in honor of the Lamb, as their great deliverer. Compare the notes on Rev 5:9-10, Rev 5:12-13.
Saying, Great and marvelous are thy works – See the notes on Rev 15:1. The meaning is, that great power was evinced in redeeming them; and that the interposition of the divine goodness in doing it was marvelous, or was such as to excite wonder and admiration.
Lord God Almighty – This would seem to mean the same thing as the expression so common in the Old Testament, Yahweh, God of hosts. The union of these appellations give solemnity and impressiveness to the ascription of praise, for it brings into view the fact, that he whose praise is celebrated is Lord – Yahweh – -the uncreated and eternal One; that he is God the creator, upholder, and sovereign of all things; and that he is Almighty – having all power in all worlds. All these names and attributes are suggested when we think of redemption; for all the perfections of a glorious God are suggested in the redemption of the soul from death. It is the Lord the Ruler of all worlds; it is God – the Maker of the race, and the Father of the race, who performs the work of redemption; and it is a work which could be accomplished only by one who is Almighty.
Just and true – The attributes of justice and truth are brought prominently into view also in the redemption of man. The fact that God is just, and that in all this work he has been careful to maintain his justice Rom 3:26; and the fact that he is true to himself, true to the creation, true to the fulfillment of all his promises, are prominent in this work, and it is proper that these attributes should be celebrated in the songs of praise in heaven.
Are thy ways – Thy ways or dealings with us, and with the enemies of the church. That is, all the acts or ways of God in the redemption of his people had been characterized by justice and truth.
Thou King of saints – King of those who are holy; of all who are redeemed and sanctified. The more approved reading here, however, is King of nations – ho basileus ton ethnon – instead of King of saints – ton hagion. So it is read in the critical editions of Griesbach, Tittmann, and Hahn. The sense is not materially affected by the difference in the reading.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. They sing the song of Moses] That which Moses sang, Ex 15:1, when he and the Israelites, by the miraculous power of God, had got safely through the Red Sea, and saw their enemies all destroyed.
And the song of the Lamb] The same song adapted to the state of the suffering, but now delivered Christians.
Great and marvellous are thy works] God’s works are descriptive of his infinite power and wisdom.
Lord God Almighty] Nearly the same as Jehovah, God of hosts.
Just and true are thy ways] Every step God takes in grace or providence is according to justice, and he carefully accomplishes all his threatenings and all his promises; to this he is bound by his truth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And they sing the song of Moses the servant of God; the song which Moses sang upon Gods delivery of the Israelites from the danger of Pharaoh, which we have, Exo 15:1-27; not that they sang those words, but to the same sense.
And the song of the Lamb; a song to the honour of Christ, to the same sense that Moses sang, and upon a much like occasion.
Saying, Great and marvellous are thy works, Lord God Almighty; admiring the greatness and marvellousness of what God had done in their deliverance, and giving him the glory of his Almighty power.
Just and true are thy ways, thou King of saints; acknowledging, that all the acts of his providence were both just, God in them giving to every one their due, and true, God by them but justifying his promises and threatenings. These words are taken out of Psa 145:17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. song of Moses . . . and . . . theLambThe New Testament song of the Lamb (that is, the songwhich the Lamb shall lead, as being “the Captain of oursalvation,” just as Moses was leader of the Israelites, the songin which those who conquer through Him [Ro8:37] shall join, Re 12:11)is the antitype to the triumphant Old Testament song of Moses and theIsraelites at the Red Sea (Ex15:1-21). The Churches of the Old and New Testament areessentially one in their conflicts and triumphs. The two appearjoined in this phrase, as they are in the twenty-four elders.Similarly, Isa 12:1-6foretells the song of the redeemed (Israel foremost) after the secondantitypical exodus and deliverance at the Egyptian Sea. Thepassage through the Red Sea under the pillar of cloud was Israel’sbaptism, to which the believer’s baptism in trials corresponds. Theelect after their trials (especially those arising from the beast)shall be taken up before the vials of wrath be poured on the beastand his kingdom. So Noah and his family were taken out of the doomedworld before the deluge; Lot was taken out of Sodom before itsdestruction; the Christians escaped by a special interposition ofProvidence to Pella before the destruction of Jerusalem. As thepillar of cloud and fire interposed between Israel andthe Egyptian foe, so that Israel was safely landed on the oppositeshore before the Egyptians were destroyed; so the Lord, coming withclouds and in flaming fire, shall first catch up Hiselect people “in the clouds to meet Him in the air,” andthen shall with fire destroy the enemy. The Lamb leads the song inhonor of the Father amidst the great congregation. This is the “newsong” mentioned in Re 14:3.The singing victors are the 144,000 of Israel, “thefirst-fruits,” and the general “harvest” of theGentiles.
servant of God(Exo 14:31; Num 12:7;Jos 22:5). The Lamb is more: He isthe SON.
Great and marvellous arethy works, c.part of Moses’ last song (Deu 32:3Deu 32:4). The vindication of thejustice of God that so He may be glorified is the grand end of God’sdealings. Hence His servants again and again dwell upon this in theirpraises (Rev 16:7; Rev 19:2;Pro 16:4; Jer 10:10;Dan 4:37). Especially at thejudgment (Psa 50:1-6;Psa 145:17).
saintsThere is nomanuscript authority for this. A, B, Coptic, and CYPRIANread, “of the NATIONS.”C reads “of the ages,” and so Vulgate and Syriac.The point at issue in the Lord’s controversy with the earth is,whether He, or Satan’s minion, the beast, is “the King of thenations”; here at the eve of the judgments descending on thekingdom of the beast, the transfigured saints hail Him as “theKing of the nations” (Eze21:27).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And they sing the song of Moses the servant of God,…. Not that in De 32:1 but that in Ex 15:1 and the sense is, either that they observed the law of Moses, which he as a servant in the Lord’s house faithfully delivered, and kept it distinct from the Gospel, and did not blend them together, as in the times before; or rather, that they sung a song like that of Moses, and on a like occasion. Pharaoh was the very picture of the pope of Rome; his oppression and cruel usage of the Israelites represent the tyranny and cruelty of the Romish antichrist; and the deliverance of Israel out of Egypt, and the destruction of the Egyptians at the Red sea, which occasioned the song of Moses, were an emblem of God’s bringing his people out of antichristian bondage, and of the ruin of antichrist, upon which this song is sung; and Rome, in this book, is called Egypt, Re 11:8. The Jews have a notion, that the very song of Moses itself will be sung in the world to come, in the days of the Messiah; for they say, there are in it the times of the Messiah, and of Gog and Magog, and of the resurrection of the dead, and the world to come l. And this song was sung by the Levites in the daily service m.
And the song of the Lamb; the Lamb of God, who was slain for the sins of men; the same song of which mention is made, Re 5:9 the song of redeeming love, a song of praise for the blessings of grace which come through him, and of deliverance by him:
saying, great and marvellous are thy works, Lord God Almighty; Christ is in this song addressed as a divine person, as Lord of all, God over all, blessed for ever, the Almighty God, as his works declare him to be; his works of creation, providence, and redemption, which are all great and marvellous, particularly the accomplishment of the glorious things spoken of his church, and the destruction of his enemies, which are here designed:
just and true are thy ways, thou King of saints: made so by his Father, and acknowledged by all his people, and especially at this time, when his kingdom will more visibly and gloriously appear: the Alexandrian copy, one of Stephens’s, the Complutensian edition, and Arabic version, read, King of nations, as in Jer 10:7 from whence this, and the beginning of the next verse, seem to be taken; the Vulgate Latin and Syriac versions read, “King of ages”, an everlasting King, as in Jer 10:10 but the generality of copies read as we have it: and the ways of this King are just and true; his purposes, decrees, and counsels of old, are faithfulness and truth; all his proceedings towards his own people, his subjects, are mercy and truth; his precepts and ordinances, his worship and service, are just and true, in opposition to every false way; and all his judgments upon his enemies, which are intended, are just, being what their sins deserved, and are true, being agreeably to his word and threatenings.
l Zohar in Exod. fol. 23. 2. & 24. 3, 4. & 25. 2. & T. Bab. Sanhedrin, fol. 91. 2. m Maimon. Tamidim, c. 6. sect. 9.
Fuente: John Gill’s Exposition of the Entire Bible
The song of Moses ( ). Exod 14:31; Exod 15:1-19. A song of victory like that of Moses after crossing the Red Sea.
And the song of the Lamb ( ). A separate note of victory like that of Moses, though one song, not two. Charles finds it impossible to reconcile the two expressions, if genuine, but it is a needless objection. The words come from the O.T.: “great” () from Ps 111:2, “wonderful” () from Ps 139:14, “O Lord God the Almighty” ( ) from Am 4:13 (Re 4:8), “righteous and true” ( ) from De 32:4, “Thou King of the ages” ( ) like Jer 10:10; 1Tim 1:17. Some MSS. have “the king of the saints” and some “the king of the nations,” like Jer 10:7. John thus combines in Hebraic tone the expressions of the old and the new in the song to the Glorified Messiah.
Fuente: Robertson’s Word Pictures in the New Testament
The song of Moses. See Exodus 15. Compare Deuteronomy 32; to which some refer this allusion.
The servant of God. See Exo 14:31; Num 12:7; Psa 105:26; Heb 3:5.
The song of the Lamb. There are not two distinct songs. The song of Moses is the song of the Lamb. The Old and the New Testament churches are one.
Great and marvelous are Thy works. Psa 111:2; Psa 139:14; 1Ch 16:9.
Just and true are Thy ways. Rev., righteous for just. See Deu 32:4.
King of saints [ ] . The readings differ. Some read for saints, ejqnwn of the nations; others aijwnwn of the ages. So Rev. Compare Jer 10:7.
Fuente: Vincent’s Word Studies in the New Testament
1) “And they sing the song of Moses,” (kai adousin ten hoden Moseos) “And (with the harps) they sing the song of Moses; the song of deliverance the song of Emancipation, the song of liberation from the restraints of Satan, the antichrist, and sin’s bondage, Exo 15:1-21.
2) “The servant of God,” (tou doulou tou theou) “The servant of God,” Deu 31:22-30. This song was accompanied by Miriam’s leading a musical band in praise to God, Exo 15:20.
3) “And the song of the Lamb, saying,” (kai ten oden tou arniou) “And those with the harps of God sing the song of the Lamb,” (legontes) “repeatedly saying in refrain; Rev 5:8-10.
4) “Great and marvelous are thy works,” (megala kai thaumasta ta erga sou) “Great and wonderful are thy works,” in a song or chant of gratitude for their triumph as Moses did when he had led Israel out of Egypt across the Red Sea to full victory, Exo 14:1 to Exo 15:27; Deu 32:3-4; Psa 92:5; Rom 11:33.
5) “Lord God Almighty,” (kurie ho theos ho pantokrator) “0 Lord, the God, The Almighty One; No doubt this will be an highly honorable orchestra of praise, exceeding those of Moses and Israel and the church, Psa 68:25-26; 1Ch 13:8; 1Ch 15:15-16; Eph 5:19; Col 3:16.
6) “Just and true are thy ways,” (dikaiai kai alethinai hai hodoi sou) “Righteous and true are (exist) or be thy ways,” the ways of thy going, leading, and doing, in Judgment, Isa 45:21; Hos 14:9; Joh 5:30; Rev 16:7.
7) “Thou king of saints,” (ho basileus ton ethnon) “The king (o king) of the nations, races, or all; This song of victory and triumph over earth’s last great bondage of sin was or is to be sung by those redeemed by the blood, through faith in the blood of the lamb, with (accompanied by) musical instruments of God, Rev 5:8-13; Rev 14:1-5; Rom 3:25.
Fuente: Garner-Howes Baptist Commentary
(3) And they sing the song of Moses the servant of God, and the song of the Lamb.They join their voices to the music of their harps. The song of Moses was a pan of victory over Pharaoh and his hosts (Exo. 14:26-31; Exo. 15:1-21). Israel stood on the margin of the Red Sea and saw the tokens of the overthrow of the great world-power of that day; so these saints stand by the border of the fire-blent sea of glass, and sing the song of triumph over the doom of the great world-powers of every age. The cases are parallel, the songs are alike; and it would not be out of place were the words of that other song of Moses, the man of God, to be heard from those who are made glad according to the days of their affliction, and who are clothed with the beauty of the Lord their God (Psa. 90:1; Psa. 90:15; Psa. 90:17). They also sing the song of the Lamb. The Apocalypse is full of Christ; the Lamb is the axis on which the world of its scenery moves; He is the key of earths history; the victory of the saints is in Him (Rev. 12:11); their song of triumph is of Him who put a new song in their mouth and in whom all things are reconciled (Eph. 1:10; Php. 2:10-11).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(3, 4) Great and marvellous are thy works. . . .The song is better thus translated:
Great and marvellous are Thy works,
Lord God Almighty.
Just and true are Thy ways,
Thou King of the nations.
Who will not fear, O Lord, and glorify Thy name?
Because Thou only art holy:
Because all the nations shall come and worship
in Thy presence:
Because Thy judgments were manifested.
The works are called great; the ways are called just and true. It is not mere marvel which calls forth the song of praise, but righteousness, truth, and holiness. The Almighty is the righteous ruler. The English version has King of saints; the reading should be King of the nations or else, perhaps, King of the ages The latter reading harmonises well with the immediate context and with the other passages, which link the thought of the ages with the righteous dealings of God. Thy righteousness is an everlasting righteousness, and thy law is the truth (Psa. 119:142; comp. also Psa. 119:144; Psa. 119:151-152; Psa. 119:160). But the former is to be preferred; it is appropriate in a song which celebrates a victory over those who vaunted themselves as the princes of this world, and which proclaims the submission of the nations to God; and it seems to have been transplanted here from Jeremiah (Jer. 10:7): Who would not fear thee, thou King of the nations? The song celebrates the noble acts of the Lord; it declares them to be great; but it is not their greatness, it is their righteousness and faithfulness which calls forth the grateful praise. The long days of oppression, and the seeming silence of the Almighty, when the prayer and cry How long? has risen from perplexed and suffering saints, have brought the temptation of the psalmist: I have cleansed my heart in vain (Psa. 73:3-13). But now the righteous acts of the Lord are manifested; now it is acknowledged that verily there is a reward for the righteous; verily He is a God that judgeth in the earth (Psa. 58:11). Though clouds and darkness have sometimes been round about Him, it is now beyond doubt that righteousness and judgment are the habitation of His throne (Psa. 97:2).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Song of Moses Sung on the sea after a similar escape.
Of the Lamb The same song elevated to a higher triumph. It is a song not only of triumph but of judgment; once over Egypt, now over Babylon, finally over the world.
Saying The import of the twofold song is now given. It is a chant of adoration to God for his wonderful judgments on the organic wickedness of the profane world.
Works Of just overthrow by him whose name is majestically expanded to its trinal form.
King of saints Better reading, of ages; and perhaps still better, of nations. It then alludes to the profane nations typified by Babylon, and bound to be overthrown.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, “Great and marvellous are your works (Psa 104:24; Psa 111:2; Psa 139:14), Oh Lord God, the Almighty. Righteous and true are your ways (Deu 32:4; Psa 145:17), you King of the Ages (Jer 10:10). Who shall not fear, Oh Lord, and glorify your name (Psa 86:9)? For you only are holy (Psa 86:10; Psa 99:3; Psa 99:5; Psa 99:9). For all the nations shall come and worship before you (Psa 86:9-12), for your righteous acts have been fully revealed”.’
There are two songs here combined in one, the song of Moses and the song of the Lamb. The song declares that just as the sign depicting the seven plagues (v. 1) was great and marvellous, so are God’s works great and marvellous (v. 4). Thus the works include His works of judgment. Here, after they have taken place, they have the approval of God’s redeemed people.
The song of Moses (Deu 31:30) is described in Deuteronomy 32. It is a song celebrating the One Who is a God of faithfulness, just and right. His work is perfect and His ways are justice (v. 4) in spite of His people’s unfaithfulness and failure (v. 5). But then, after a catalogue of their failure, it declares that He kills, but He makes alive. He wounds, but He heals (v. 39) and He avenges the blood of His servants and makes expiation for His people (v. 43). This deliverance is what God indeed has wrought, as witness those gathered here, and this judgment is what He is about to carry out. Thus this song epitomises the song of Moses.
(The song in Exodus 15 is nowhere called the song of Moses. That was the song of redeemed Israel).
The fact that it is also called the song of the Lamb shows that these words refer to Him. He is the Lord God, the Almighty, Whose ways are marvellous, true and righteous. He is the One to be feared and glorified. He is the Holy One before Whom the nations will worship (Rev 5:9). He is the One Whose mighty acts have been revealed, in, for example, the opening of the seals and the cleansing of His people. He is the One Who is great and marvellous, the King of the Ages, the Eternal King.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 2519
THE SONG OF MOSES AND THE LAMB
Rev 15:3-4. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name?
THE reign of Antichrist, and his ultimate destruction, occupy a large portion of the Revelation of St. John. His destruction has been foretold in the chapter which precedes my text; and is more circumstantially declared in that which follows it. In the chapter before us we have an introductory vision, representing the joy and triumph which the glorified saints would express on that occasion. But respecting the particular circumstances of the vision, commentators are by no means agreed. Where this is the case, I would not presume to speak with confidence, especially where I am under the necessity of differing from those which are most generally, and most justly, approved. But it appears to me, that too little attention has been paid to the context; and that if the parallel, which is evidently drawn between the deliverance at the Red Sea and our redemption by Christ, be taken as a clue, the whole will be unravelled, and simplicity itself will pervade that, which, with any other interpretation, will present nothing to our view but inexplicable obscurity.
A sea of glass is mentioned before, in the fourth chapter [Note: Rev 4:6.]; where it is supposed to refer to the brazen sea which was in the temple, and which was filled with water for the service of the priests [Note: 1Ki 7:23-26.]. But we are not on that account limited to that view of it in this place. It is well known, that the same images are used in reference to different things, especially in this highly figurative book: and the reference must always be determined by the context. Now consider, What is the subject that is here spoken of? It is the destruction of all the enemies of God and of his Christ. And what is the illustration given of it? It is taken from the destruction of Pharaoh and the Egyptian hosts in the Red Sea. And what are the terms in which this deliverance is celebrated? They precisely accord with those which were used by Moses and the Israelites on that occasion; as we shall more distinctly point out in our further view of the subject. Now take this clue, and the whole vision will be extremely clear, and perfectly harmonious in all its parts, without any occasion for fanciful conjectures. We will paraphrase the whole in conformity with this idea.
I saw, as it were, a sea, where the saints had got the victory over their persecuting and bloodthirsty enemies: and it was, as it were, a sea of glass mingled with fire: the waters, having overwhelmed all Gods enemies, were now calm, and clear as crystal itself, whilst the coruscations of light emanating from the pillar of fire, and shining with the brightest possible effulgence, made the whole sea appear as if it were mingled with fire [Note: This is a common appearance of water reflecting the rays of the rising or setting sun.]. And I saw the victorious saints standing (close) upon it [Note: The not adverting to this sense of the word (apud, prope, juxta: see Schleusner,) seems to have been the occasion of most of the strange explanations given of the whole passage.]. And I heard them sing a song to the Lamb of God, precisely similar to that which was sung by Moses and the Israelites at the Red Sea, adoring their God and King as the sole author of their deliverance, and prophetically declaring, that he shall in due time reign over all nations for ever and ever [Note: Compare ver. 24. with Exo 15:1; Exo 15:6; Exo 15:18.].
This song we now proceed to consider. The former part of it consists of retrospective adoration; and the latter part, of prospective exultation and triumph.
Let us notice what is spoken by them in a way
I.
Of retrospective adoration
Filled with the profoundest gratitude, they celebrate,
1.
The deliverance they have experienced
[Great was the deliverance vouchsafed to Israel; as Moses said, In the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble [Note: Exo 15:7.]. But beyond all comparison greater is that deliverance which the saints experience from the enemies of their salvation: and, when their triumphs are complete, they will have proportionably greater reason to sing, Great and marvellous are thy works, Lord God Almighty! Dreadful have been the sufferings which multitudes have endured from the antichristian powers. But it is not from a mere human foe that they have been rescued, but from the great dragon, that old serpent, the Devil, and from all his hosts. Nor is it from a mere temporal death that they have escaped, but from everlasting death in the lake that burneth with fire and brimstone. Nor is it by a mere exercise of power that this deliverance has been effected for them, but by the incarnation and death of Gods co-equal, co-eternal Son; from whence it is that they sing, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, Thou King of Saints: for, as Jehovah, the Redeemer of Israel, was their King, and took them under his own immediate government, so is the Lord God Almighty our King, even the King of all the saints, that ever have been or ever shall be saved. It is the Mighty God, who, by the wonders he has wrought for us, is become the the Prince of Peace [Note: Isa 9:6.].]
2.
The perfections of God displayed in it
[Most cruel had been the conduct of Pharaoh towards the children of Israel: and God had repeatedly declared, both to him and to Israel themselves, that he would deliver them out of his hands. When therefore Pharaoh, with all his host, was destroyed in the Red Sea, Moses particularly noticed the correspondence between his impiety and the judgments inflicted on him: The enemy said, I will pursue; I will overtake; I will divide the spoil; my soul shall be satisfied upon them: I will draw my sword: my hand shall destroy. Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters [Note: Exo 15:9-10.]. But view the perfections of God in the work of redemption. Verily, God knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished [Note: 2Pe 2:9.]. Or, take a more comprehensive view of it: see Justice, not merely as honoured by the atonement made for sin, but as demanding salvation, if I may so speak, for those for whom it was offered; demanding it, as due to him who made that atonement, and as due to those who trust in it for their acceptance before God. See Truth also fulfilling all the promises of God to his believing people, and making the very rage of their enemies the occasion of displaying more abundantly in their behalf his power and grace. Not even Mercy itself will appear more glorious to the redeemed soul in heaven, than will these once hostile perfections of justice and truth: for whilst the saint was in his unconverted state, these were the perfections which most loudly called for the judgments of God upon him; but, on his believing in Christ, they instantly became his advocates, and from thenceforth will remain through eternal ages his greatest security. As the Lord Jesus is faithful and just to forgive him his sins, so will he be in confirming to him that forgiveness for ever and ever.
Here I must particularly call your attention to the correspondence between the song of Moses and the song of the Lamb. Moses sang, Who is like unto thee, O God, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders [Note: Exo 15:11.]? So, in the words following my text, Gods holiness is acknowledged; Thou only art holy; whilst, in my text itself, all the other perfections of the Deity are magnified and adored.]
The song of the redeemed proceeds yet farther in strains,
II.
Of prospective exultation and triumph
How forcible is the appeal which they make to the whole universe!
[It is particularly said of the Israelites on that occasion, that when they saw that great work which the Lord did upon the Egyptians, the people feared the Lord, and believed the Lord and his servant Moses [Note: Exo 14:31. N. B. This is the chapter appointed to be read on Easter-even, which marks the suitableness of the subject to that day.]. And certainly we cannot suppose, that there was so much as one among them that was not deeply impressed with the mercy vouchsafed unto him. And shall there be found one amongst those who profess to have been redeemed by Christ, who will not fear him, and glorify his name? It is said of the converts in the millennial age, that they shall fear the Lord and his goodness in the latter days [Note: Hos 3:5.]. And indeed it is impossible to contemplate this goodness, and not desire to give up ourselves entirely to him. Such a surrender of ourselves to him must appear to all a reasonable service [Note: Rom 12:1.]. Having been bought with such a price, even with the precious blood of that spotless Lamb [Note: 1Pe 1:18-19.], what can we think of for a moment, but to glorify him with our bodies and our spirits which are his [Note: 2 Cor. 6:20.]?
And have we not abundant encouragement to do so? Look at the Israelites at the Red Sea. How many of them perished in the sea? Not one. And how many of their enemies escaped destruction? Not one; The waters covered them; there was not one of them left [Note: Psa 106:11.]. And shall it not be so with those who commit themselves to the guidance of the Lamb? Will not He also make the depths of the sea a way for the ransomed to pass over [Note: Isa 51:10.]? Yes, they shall go over dry-shod. [Note: Isa 11:15.] As the Hebrew Youths in the furnace had not so much as the smell of fire pass upon them, so shall the whole body of the redeemed escape from their trials without even the shadow of an injury sustained by them. We cannot conceive a greater disparity than between Pharaoh with his six hundred chariots of war, and the unarmed hosts of Israel with a million of women and children to protect: but God was on their side: and God is on our side too: and it is not his will that one of his little ones should perish [Note: Mat 18:14.]. It matters not how numerous or potent our enemies may be: let us only fear the King of saints, and confide in him; and we shall soon behold them all dead upon the sea-shore [Note: Exo 14:30.].]
What the redeemed in their song inculcate as so reasonable, they look forward to as certainly to be accomplished in due season throughout the whole earth
[This is very particularly insisted on in the song of Moses: The people shall hear and be afraid: sorrow shall take hold on the inhabitants of Palestine. Then the dukes of Edom shall be amazed: the mighty men of Moab, trembling, shall take hold upon them: all the inhabitants of Canaan shall melt away. Fear and dread shall fall on them: and the Lord shall reign for ever and ever [Note: Exo 15:14-18.]. So shall our adorable Redeemer be feared throughout the whole earth, as it is said in the words following my text, All nations shall come and worship before thee; for thy judgments [Note: .] (thy saving truths) are made manifest. The obligation to fear and glorify our blessed Lord is becoming more extensively known: and the time is not far distant now when it shall be universally known and universally acknowledged. The wonderful works that he has wrought shall not be heard so partially and with such indifference as they now are: the glad tidings of redemption shall be carried to the utmost ends of the earth, and all flesh shall see the salvation of God: All kings shall fall down before him; all nations shall serve him. Blessed prospect! worthy to be celebrated by the heavenly hosts! and worthy of the incessant attention of every child of man!]
And now let me ask, Who will not fear and glorify our redeeming God?
[Are any of you who are here present prepared to say, that he does not deserve this tribute at your hands? What would you have thought of an Israelite who should have made such an assertion at the Red Sea? And, if you would have condemned him as a graceless and ungrateful wretch, what must you think of yourselves, who have experienced such infinitely richer mercy at his hands? O come; come and stand upon this sea of glass: behold its waves all calmed and smooth as crystal itself: see the coruscations of the cloud, and the impress of the Deity himself upon it: reflect on what has been wrought for you. Ponder the height and depth and length and breadth of the incomprehensible love contained in it: take your harps: tune them to the songs of the redeemed above: begin the song of Moses and the Lamb: join, with however feeble notes, the choir above: and look forward to the day when you shall strike your harps even as they do; and your notes shall be heard as loud and as melodious as any of theirs. O blessed day! Look for it: hasten to it. It is but a little time longer, that you have to contend with principalities and powers. Your victory over them is sure: and shall speedily be consummated. Your enemies are following you indeed, as Pharaoh did, saying, I will pursue, I will overtake, I will divide the spoil: my lust shall be satisfied upon them; I will draw my sword; my hand shall destroy them. But, in a little moment, God will blow with his wind; and the sea shall cover them: and they shall sink as lead in the mighty waters [Note: Exo 15:9-10.]. To the weakest amongst you all, is this consolatory message sent: Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousnesss. Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing: and they that strive with thee shall perish. Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought [Note: Isa 41:10-12.]. May this glorious consummation speedily be accomplished! Even so, Amen, and Amen!]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.
Ver. 3. And they sing ] There cannot but be music in the temple of the Holy Ghost.
The song of Moses ] As being delivered out of spiritual Egypt.
And the song of the Lamb ] That mentioned Rev 14:3 , and the same in effect with that of St Paul, 1Ti 1:15 ; 1Ti 1:17 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 15:3 . As in Exodus 14-15. Moses leads Israel in a song of praise to God over the dead Egyptians, so, after Rome’s downfall (Rev 14:8 f., Rev 15:2 ) the faithful are led by their captain (Rev 12:11 , Rev 14:1 ; Rev 14:4 , cf. Heb 2:12 ), in a chant of triumph and gratitude. (Note the lack of any reference to their own sufferings. Their interest is in the great work of God.) For messiah as a second Moses in Jewish tradition, cf. Gfrrer, ii. 328 f. The song on the Red Sea had already been adapted to the worship of the Therapeutae (Philo, de uit. contempl . xi.) . . There is a continuity in redemption, which unites the first deliverance to the final. True to his cardinal idea of the identity of God’s people (Christians being the real Israel, cf. on Rev 1:6 ), the prophet hails Jesus as the Christian Moses who, at the cost of his life, is commissioned by God to deliver the new Israel from their bondage to an earthly monarchy. The lyric with its Hebrew parallelisms is a Vorspiel of the succeeding judgments; it resembles ( cf. E.Bi. 4954) the benediction after the Shema of Judaism (“a new song did they sing to Thy name, they that were delivered, by the seashore; together did all praise and own Thee as King, saying, ‘Yahveh shall reign world without end’ ”), and is almost entirely composed of O.T. phrases. Adoration is its theme, stirred by the sense of God’s justice. Similarly the famous hymn to Shamash, the Assyrian god of justice, which represents one of the highest reaches in ancient religious literature (Jastrow, pp. 300, 301): “Eternally just in the heavens are thou, / Of faithful judgment towards all the world art thou.” Most editors take the phrase . . . as a gloss; but if the song has nothing to do with the Lamb, it is as silent on Moses. Since the whole section comes from the pen of the general author, and since the collocation of the two (equivalent of course to a single hymn) is awkward mainly in appearance, while the omission of the Lamb’s Song would leave the section incomplete, it seems better to regard it as original rather than as a scribe’s addition like Rev 14:10 , etc. As in Rev 14:1 ; Rev 14:3 , the Lamb is among his followers, yet not of them.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rev 15:3-4
3b”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.”
“Great and marvelous are Your works” This is a composite allusion to Psa 40:5; Psa 92:5; Psa 111:2; Psa 139:14 and Hos 14:9.
“O Lord God, the Almighty” This is an allusion to the three most used OT titles for God (cf. Rev 1:8; Rev 4:8; Rev 11:7; Rev 16:7).
1. “Lord” refers to YHWH, the Savior, Redeemer, Covenant God.
2. “God” refers to Elohim, the Creator, Provider and Sustainer of all life on earth.
3. The “Almighty” refers to El Shaddai, the Patriarchal name for the God of Abraham, Isaac, and Jacob (cf. Exo 6:3).
See SPECIAL TOPIC: NAMES FOR DEITY at Rev 1:8.
“Righteous and true are Your ways” In the midst of the suffering of the saints, this emphasis is tremendously important (cf. Rev 16:7). This may be an allusion to Hos 14:9.
NASB, NRSV,
TEV, NJB”Thou King of the Nations”
NKJV”O King of the saints”
There are three different translations of this verse available in modern English.
1. “King of the ages” (ASV, NIV, REB) which is found in the ancient Greek MSS P47, cf8i*,2, and C (cf. 1Ti 1:17; I Enoch 9:4)
2. “King of the nations” (NRSV, TEV, NJB) which is found in MSS a, A, P, and most minuscules (cf. Rev 15:4; Jer 10:7)
3. “King of the saints” (NKJV) MSS 296, 2049 (Metzter, Textual Commentary, p. 753) which comes from a misunderstanding of a late Latin text
Option #2 is probably the original. UBS4 gives it a “B” rating (almost certain).
Rev 15:4 “Who will not fear, O Lord, and glorify Your name” This is the transcendent Holy One of creation (cf. Rev 14:7; Jer 10:7-10). Yet He offers salvation to any and all who will fear Him and glorify His name.
“For all the nations will come and worship before You” In OT prophecy all the nations will one day flow into Jerusalem (cf. Psa 22:27; Psa 66:4; Psa 86:9; Isa 2:2-4; Isa 19:19-24; Isa 27:13; Isa 56:7; Isa 66:19-24; Mal 1:11). John is using OT prophecy and imagery to describe a universal salvation. Jerusalem of the OT has become the heavenly Jerusalem of believing Jews and Gentiles. This book does not focus on Jews versus Gentiles as the OT did, but on believers versus unbelievers (compare Isa 45:23 with Php 2:9-11). See Crucial Introduction at the beginning of the commentary.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
song of Moses. See Exo 15:1-19. Deu 32:1-43.
song. Greek. ode. See Rev 5:9.
servant. App-190.
and the song, &c. Two songs are specified in this verse In connection with this “song of the Lamb” compare Psa 86:9-12. Isa 66:15, Isa 66:16, Isa 66:23. Zep 2:11. Zec 14:16, Zec 14:17, &c. “Great . . . made manifest “(verses: Rev 3:4). These are the words of the song of the Lamb; distinct from, but the complement of, the song of Moses.
LORD = O LORD.
Almighty = the Almighty. App-98.
just. App-191.
true. App-175. See p. 1511.
saints. The texts read “nations”.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 15:3. [174] , King of nations) An august and befitting title: comp. Rev 15:4, and Jer 10:7; and yet it has been variously changed by the copyists.[175]
[174] , the song of the Lamb) The Lamb sings that song in honour of His Father in the great congregation; Psa 22:23-26.-V. g.
[175] C Vulg. Syr. read . ABh Memph. Cypr. read : so Lachm. and Tisch. But Rec. Text, without good authority, .-E.
Fuente: Gnomon of the New Testament
sing the song: Exo 15:1-18, Deu 31:30, Deu 32:1-43
the servant: Deu 34:5, 1Ch 6:49, 2Ch 24:6, Neh 9:14, Dan 6:20, Dan 9:11, Joh 1:17, Heb 3:5
and the song: Rev 5:9-13, Rev 7:10, Rev 7:11, Rev 14:3, Rev 14:8
Great: Exo 15:11, Job 5:9, Deu 32:4, Psa 78:12, Psa 105:5, Psa 111:2, Psa 118:22, Psa 118:23, Psa 139:14, Psa 145:6, Dan 4:2, Dan 4:3
Lord God Almighty: Rev 4:8, Rev 11:17, Gen 17:1
just: Rev 16:5-7, Rev 19:2, Deu 32:4, Psa 85:10, Psa 85:11, Psa 99:4, Psa 100:5, Psa 145:17, Isa 45:21, Hos 14:9, Mic 7:20, Zep 3:5
thou: Isa 9:6, Isa 9:7, Isa 32:1, Isa 32:2, Isa 33:22, Zec 9:9
saints: or, nations, or, ages, Rev 17:14, Rev 19:16
Reciprocal: Exo 15:2 – song Exo 15:21 – Sing ye Jdg 5:1 – Sang Deborah 2Sa 22:31 – his way 1Ch 16:25 – great Job 8:3 – Almighty Job 13:11 – Shall Job 36:3 – ascribe Job 37:5 – great Psa 9:1 – show Psa 17:7 – Show Psa 18:30 – his way Psa 19:9 – judgments Psa 21:13 – so will Psa 22:6 – a reproach Psa 27:6 – I will Psa 28:7 – with Psa 32:7 – songs Psa 33:5 – He Psa 34:9 – fear Psa 46:10 – I will be Psa 48:1 – greatly Psa 51:4 – when Psa 57:11 – General Psa 65:5 – righteousness Psa 66:6 – there Psa 68:25 – the players Psa 77:14 – the God Psa 89:7 – General Psa 89:14 – Justice Psa 92:5 – O Lord Psa 94:15 – But Psa 95:1 – sing Psa 98:1 – for he Psa 99:3 – for it Psa 101:1 – I will sing Psa 105:2 – Sing unto Psa 107:31 – his wonderful Psa 111:7 – works Psa 111:8 – are done Psa 119:27 – so shall I talk Psa 119:137 – General Psa 136:4 – who alone Psa 145:3 – Great Psa 145:7 – sing Psa 147:5 – Great Psa 150:2 – for his mighty Isa 2:10 – for fear Isa 5:16 – God that is holy Isa 6:3 – Holy Isa 12:1 – O Lord Isa 12:5 – Sing Isa 24:16 – glory Isa 25:1 – thou hast Isa 30:29 – Ye shall Isa 49:26 – and all Lam 1:18 – Lord Eze 38:23 – and I Dan 4:37 – all Luk 7:29 – justified Luk 13:9 – if not Joh 1:29 – Behold Joh 12:13 – the King Act 7:35 – a ruler Act 26:22 – the prophets Rom 2:2 – judgment Rom 3:5 – Is God Rom 3:26 – that he Rom 9:14 – Is there unrighteousness 1Co 10:1 – and all 1Co 15:57 – giveth Col 3:16 – and spiritual 1Jo 1:9 – just 1Jo 5:20 – him that Rev 3:7 – he that is true Rev 6:10 – holy Rev 12:11 – the blood Rev 16:7 – Even Rev 19:11 – and in Rev 21:22 – the Lord
Fuente: The Treasury of Scripture Knowledge
THE CHURCH TRIUMPHANT
And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are Thy works, Lord God Almighty; just and true are Thy ways, thou King of saints.
Rev 15:3
I. The Church Triumphant.When the song of the triumphant Church is called the song of Moses the servant of God the reference is to the Church of the Israelites and their leaders when Pharaoh and His hosts had been buried in the waters. The song was not only of thanksgiving to the Lord, but exultation over the wicked, rejoicing in their destruction. The song of the Lamb is a song of which even now we can strike some notes. It may be considered as that new song the burden of which is the worthiness of the Redeemer. The thousand times ten thousand of thousands which are round about the throne were heard by St. John saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.
II. The Song.Great and marvellous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of saints. It celebrates the greatness of the plan of God as displayed in the occurrences of the Judgment Day.
(a) It will be a great and marvellous work when the tares shall have been separated from the wheat, all unrighteousness detected and exposed, the wicked banished and the faithful exalted.
(b) The Church affirms Gods ways to be just and true, as well as His works great and marvellous; and this is a most important assertion when considered as called forth by the transactions of the judgment. The judgment will include in its searchings and sentences the heathen world as well as the Christianmen who have had none but the scantiest portion of revelation and those who have been blessed with its fulness.
Fuente: Church Pulpit Commentary
Rev 15:3. The song of Moses and of the Lamb was especially appropriate. It is to be associated with the four and twenty elders who have been mentioned a number of times. Twelve of them represent the Mosaic system and twelve stand for that under Christ. The song John heard these happy persons singing was about the lawgivers of those great institutions. But while the subject matter of the song was concerning them as the lawgivers, they ascribed the credit to works of God because they are marvelous, and to Christ as a King who is true and just in his ways-
Comments by Foy E. Wallace
Verse 3.
(2) The song of Moses and the Lamb–Rev 15:3-4.
1. Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints –Rev 15:3. The song of Moses had long been incorporated in the temple services, which the temple worshippers sang in choruses. This visional victory song of the saints, as previously stated, was patterned after the Old Testament exodus song of Moses, led by Miriam; but here the phrase and the Lamb was added–the song of Moses and the Lamb.
The rhetoric of the song enhances the supreme excellence and glory of the object of its praise–the Lord God Almighty, and the Lamb of God. The comparison of the irreverent familiarity of present times in addressing God, as if He were on equality with man is an inadvertent profanation. The eulogies of the song are sublime, as should be all prayer to God. The supreme title Lord God Almighty expressed omnipotence; the tribute great and marvellous was exclamatory of matchless majesty; the attributes just and true, were the acknowledgment of submission to His righteous judgment; the coronation name, thou King of saints, included the saints of all ages, hence has been variously translated thou King of the ages; and it ascribed to Him eternal existence and the Sovereign of all saints, through whose power they were freed from the dominion of the imperial beast.
Fuente: Combined Bible Commentary
Rev 15:3. Not only do they harp: they mingle song with their harping.
They sing the song of Moses the servant of God and the song of the Lamb, saying. The epithet servant of God applied to Moses awakens the remembrance of all that God did for Israel through Moses the great representative of the Old Testament Dispensation. The Lamb is not less clearly the sun and centre of the New Testament Dispensation. Or the matter may be otherwise looked at. Moses delivered men from the first head of the beast, i.e under him began that deliverance out of a persecuting world which is finished in Christ. The song, therefore, includes everything that God had done for His people alike in Old and New Testament times. How clearly does it appear that the beast cannot be Nero! Only one generation, not the whole Church, could sing of deliverance from him. There is nothing to indicate that the song is similar to that of Israel at the Red Sea, Exodus 15, or to that of Deuteronomy 22, yet in all probability the former was in the Seers view.
In the words of the song it seems only necessary to notice that for the reading king of saints of the Authorised Version king of the nations is to be substituted. The change is important, as throwing light upon that aspect of the Almighty which is here thought of. Not His love towards His saints, but His terror towards His enemies is celebrated. He beautifies His people with salvation, but He visits the nations with His wrath. Rev 15:4. In this verse the song begun in Rev 15:3 is continued in the following words, Who shall not fear, O Lord, and glorify thy name, for thou only art holy? for all the nations shall come and worship before thee, for thy righteous acts have been made manifest. The righteous acts of God referred to are not such as have been exhibited alike in the publication of His Gospel and in the destruction of His enemies. The whole context imperatively requires that we shall understand them of the latter alone. If so, we are guided to the true meaning of the word worship in this verse, and we have at the same time a striking illustration of the manner in which, throughout the Apocalypse (and the Fourth Gospel), we meet with a double marvelling and a double worship, that of faith upon the one hand, and of fear upon the other. It may be at once allowed that there is no passage in the Apocalypse which seems to speak so strongly of the conversion of the world as that now before us. Yet there is a worship of awe, of terror, and of trembling, as well as a worship of faith and love; and the whole analogy of this book (as well as of the Fourth Gospel, which in this respect most strikingly resembles it) leads directly to the conclusion, that the former alone is spoken of when the worship of the ungodly is referred to. So in Php 2:10 things under the earth bow the knee and confess that Jesus is Lord. However, therefore, we may be at times disposed to think that mention is made in this book of the conversion of the wicked, it will we believe always appear upon more attentive consideration that nothing of the kind is really spoken of. Yet we are not on this account to conclude that the Apocalypse dooms to everlasting ruin all but the selected number who constitute in its pages the true Church of Christ. Its language appears only to be founded on that style of thought which meets us in the Old Testament when the Prophets speak of the enemies of Israel. Israel shall conquer and overthrow, but not necessarily destroy, them. Through their very subjugation they may receive a blessing. Thus may it be in the case before us. All that we urge is, that in the words of this verse judgment alone is in view. If judgment lead to penitence it is well; but the eye of the Seer does not travel so far into the future.
Fuente: A Popular Commentary on the New Testament
They use what God has given them to sing a song of victory and praise. The song of Moses was sung to rejoice over Israel’s deliverance from the Egyptians through the Red Sea. Pharaoh’s army had been drowned in the sea and God would bring his people to their promised inheritance. ( Exo 15:1-21 ) The song of the Lamb would be one of triumph in salvation and over all the evil Satan and his forces had brought against them. Since both songs are sung, it may be these are the redeemed of both covenants. Appropriately, God is given all the praise for the victory. A better rendering at the end of this verse would either make God king of ages or nations, as in the margin.
Fuente: Gary Hampton Commentary on Selected Books
Verse 3
The song of Moses; a song expressive of the same sentiments with those of the song which Moses sung after his deliverance from the Egyptians. (Exodus 15:1-19.)
Fuente: Abbott’s Illustrated New Testament
15:3 And they sing {7} the song of Moses the {a} servant of God, and the song of the Lamb, saying, {8} Great and marvellous [are] thy works, Lord God Almighty; just and true [are] thy {b} ways, thou King of saints.
(7) That song of triumph, which is Exo 15:2 .
(a) So is Moses called for honour’s sake, as it is set forth in De 34:10 .
(8) This song has two parts: one a confession, both particular, in this verse, and general, in the beginning of the next verse Rev 15:4 , another, a narration of causes belonging to the confession, of which one kind is eternal in itself, and most present to the godly, in that God is both holy and alone God: another kind is future and to come, in that the elect taken out of the Gentiles (that is, out of the wicked ones and unbelieving: as in Rev 11:2 were to be brought to the same state of happiness, by the magnificence of the judgment of God, in Rev 15:4 .
(b) Thy doings.
Fuente: Geneva Bible Notes
These martyrs sang two songs, as seems clear from the repetition of the words "the song." Moses recorded two songs in praise of God’s faithfulness and deliverance of the Israelites. Of these the one in Exodus 15 seems slightly more appropriate for these martyrs to echo than the one in Deuteronomy 32 because it is a song of victory. Nevertheless they both contain similar emphases. The song of the Lamb seems to be a song not recorded elsewhere in Scripture, though some commentators have suggested several different Psalms. Probably this song follows in Rev 15:3-4. In the case of both songs, the genitive "of" is probably subjective: Moses and the Lamb were responsible for these songs, not the subjects of them.
"Moses celebrated a deliverance by the Lord which adumbrated a greater deliverance to come. The greater redemption eclipsed the former by a similar degree as the second redeemer transcended the first. Moses and the Lamb are no more to be bracketed than the promised land of Israel is to be equated with the kingdom of God. The unity of God’s purpose and the continuity of God’s people under both covenants include a disjunction of his action in Christ and of his people’s experience of redemption." [Note: Beasley-Murray, p. 235.]
The first part of this song extols God’s works and ways. Specifically, God’s works in judging His enemies are in view. His might makes judgment possible. His ways of judging are just and faithful. His sovereignty makes His judgment necessary and certain.