Christmas music tends to separate people into two camps: people tend to either love it or hate it. For those who hate it, they will often either just tune it out, or just turn the channel for this one time of year. Even for those who love Christmas music, it tends to be a one a year delicacy. People regard the music as amazingly tacky or amazingly beautiful.
In Revelation 15, the Apostle John recounts the song of Moses and of the Lamb. What is most amazing to John is how he sees the birth of Christ not as a one off event, but God interweaving His redemptive purpose. From the first song in scripture to the last, this song ties together God’s redemptive purpose.
What if we looked at Christmas music from another perspective? Instead of seeing it as an isolated event in time looking at the birth of Christ, we saw it as part of a continuum of theology. Music is very important to God not only in what it says but as part of the broader narrative of redemptive history.
Revelation 15 weaves the broader message of Christmas together linking the totality of God’s redemptive purpose. In it we see: 1) The Amazing Song of Moses (Revelation 15:3a), 2) The Amazing Song of the Lamb (Revelation 15:3b-4a), 3) The Amazing song of the Nations (Revelation 14:b).
1) The Amazing Song of Moses (Revelation 15:3a)
Revelation 15:3a [3]And they sing the song of Moses, the servant of God, (and the song of the Lamb, saying, "Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations!)
The context of Revelation 15 is one of faithfulness that triumphs. Notice how this is a collective praise in the descriptive: they sing. It is a song of corporate, not individual, salvation (cf. Gen. 3:15). (Utley, R. J. (2001). Hope in Hard Times - The Final Curtain: Revelation (Vol. Volume 12, p. 109). Marshall, TX: Bible Lessons International.)
• There is nothing wrong in personally delighting in redemption and singing ourselves of the coming of Jesus. But there are times where we should come together corporately and collectively praise His coming and victory that we all enjoy.
The song of Moses, the first of several songs recorded in the Old Testament, was one where the Israelites sang a song of praise when the Lord gave them water in the wilderness (Num. 21:17–18). This is probably the song that Moses sang (or, the song that Moses composed (Bratcher, R. G., & Hatton, H. (1993). A handbook on the Revelation to John (p. 225). New York: United Bible Societies. )
In a like manner we see, Deborah and Barak sang a triumphant victory song celebrating Israel’s defeat of the Canaanites, whose forces were led by the notorious Sisera (Judg. 5:1–31). There was a song sung to the Lord as part of the restoration of true worship in Hezekiah’s day (2 Chron. 29:27). In addition, David and others wrote the Psalms, the hymnbook of ancient Israel, and Solomon wrote the Song of Solomon.
• Song is an excellent vehicle for both remembrance and celebration of events. With the coming of Christ, our song of praise to the Father in sending the Son etches in our mind the wonder and amazement of God’s love for us.
Please turn to Exodus 15 (p.57)
The historical setting for the song of Moses comes from the time of the Exodus. As the servant/bond-servant of God, Moses was called to lead the people of Israel out of captivity in Egypt. God delivered them from Pharaoh’s pursuing army by parting the Red Sea, stacking the water on either side of a path, thus allowing the Israelites to cross safely on dry land. After they were safely across, the collapsing waters drowned the Egyptian army. On the far side of the Red Sea, the Israelites sang a song of praise to God for their deliverance.
Exodus 15:1-18 [15:1]Then Moses and the people of Israel sang this song to the LORD, saying, "I will sing to the LORD, for he has triumphed gloriously; the horse and his rider he has thrown into the sea. [2]The LORD is my strength and my song, and he has become my salvation; this is my God, and I will praise him, my father's God, and I will exalt him. [3]The LORD is a man of war; the LORD is his name. [4]"Pharaoh's chariots and his host he cast into the sea, and his chosen officers were sunk in the Red Sea. [5]The floods covered them; they went down into the depths like a stone. [6]Your right hand, O LORD, glorious in power, your right hand, O LORD, shatters the enemy. [7]In the greatness of your majesty you overthrow your adversaries; you send out your fury; it consumes them like stubble. [8]At the blast of your nostrils the waters piled up; the floods stood up in a heap; the deeps congealed in the heart of the sea. [9]The enemy said, 'I will pursue, I will overtake, I will divide the spoil, my desire shall have its fill of them. I will draw my sword; my hand shall destroy them.'[10]You blew with your wind; the sea covered them; they sank like lead in the mighty waters. [11]"Who is like you, O LORD, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders? [12]You stretched out your right hand; the earth swallowed them. [13]"You have led in your steadfast love the people whom you have redeemed; you have guided them by your strength to your holy abode. [14]The peoples have heard; they tremble; pangs have seized the inhabitants of Philistia. [15]Now are the chiefs of Edom dismayed; trembling seizes the leaders of Moab; all the inhabitants of Canaan have melted away. [16]Terror and dread fall upon them; because of the greatness of your arm, they are still as a stone, till your people, O LORD, pass by, till the people pass by whom you have purchased. [17]You will bring them in and plant them on your own mountain, the place, O LORD, which you have made for your abode, the sanctuary, O Lord, which your hands have established. [18]The LORD will reign forever and ever." (ESV)
• The praise here for God’s salvation anticipates the songs of praise for Christ’s final work of salvation in Revelation 5. The judgements experienced in the Lord’s coming prefigure the Lord’s second coming. Our songs of praise for Christ’s first advent point to His second Advent. The singing of praise for the babe in the manger should lead our mind to the return of the same one as warrior king.
The song of Moses was a song of victory and deliverance for the righteous, and at the same time of judgment and wrath on God’s enemies. The saints of God who have been saved from the wrath of God, gather in Revelation 5 in triumph in a place of safety and security, will echo the same song of deliverance sung long ago by the people of Israel. This powerfully reminds us that the mighty acts of God in saving his people in the Old Testament are not different in kind from his acts in saving his New Testament people. Although Moses was a servant while Jesus is the Son (Heb. 3:5–6), they stand together, not in opposition (Easley, K. H. (1998). Revelation (Vol. 12, p. 272). Nashville, TN: Broadman & Holman Publishers.)
Illustration (166): Considering Jesus’ first advent with His second:
The first time he came, a star marked his arrival. The next time he comes, the whole heavens will roll up like a scroll, and all the stars will fall out of the sky, and he himself will light it.
The first time he came, wise men and shepherds brought him gifts. The next time he comes, he will bring gifts, rewards for his own.
The first time he came, there was no room for him. The next time he comes, the whole world will not be able to contain His glory.
The first time he came, only a few attended his arrival—some shepherds and some wise men. The next time he comes, every eye shall see him.
The first time he came as a baby. Soon he will come as Sovereign King and Lord.
(As recorded in Michael P. Green. (2000). 1500 illustrations for biblical preaching (p. 59). Grand Rapids, MI: Baker Books.)
2) The Amazing Song of the Lamb (Revelation 15:3b-4a)
Revelation 15:3b-4a [3](And they sing the song of Moses, the servant of God,) and the song of the Lamb, saying, "Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations! [4]Who will not fear, O Lord, and glorify your name? For you alone are holy. (All nations will come and worship you, for your righteous acts have been revealed.") (ESV)
Please turn to Revelation 5 (p.1031)
In addition to singing again with new meaning the song of Moses, who led Israel in the redemption from Egypt, the redeemed saints before God’s throne also will sing the song of the Lamb, who is their eternal Redeemer. Likely, therefore, that this phrase means “the song about the Lamb” (objective genitive), an example of which is found in Rev 5:8–14: (Aune, D. E. (1998). Revelation 6–16 (Vol. 52B, p. 873). Dallas: Word, Incorporated).
Revelation 5:8-14 [8]And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints. [9]And they sang a new song, saying, "Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, [10]and you have made them a kingdom and priests to our God, and they shall reign on the earth."[11]Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, [12]saying with a loud voice, "Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!" [13]And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying, "To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!" [14]And the four living creatures said, "Amen!" and the elders fell down and worshiped. (ESV)
Like the song of Moses, the song of the Lamb expresses the themes of God’s faithfulness, deliverance of His people, and judgment of His enemies. How are they alike? How are they different? The song of Moses was sung at the Red Sea, the song of the Lamb is sung at the crystal sea; the song of Moses was a song of triumph over Egypt, the song of the Lamb is a song of triumph over Babylon; the song of Moses told how God brought His people out, the song of the lamb tells how God brings His people in; the song of Moses was the first song in Scripture, the song of the Lamb is the last. The song of Moses and the song of the Lamb commemorated the execution of the foe, the expectation of the saints, and the exaltation of the Lord. (John Phillips . Exploring Revelation, rev. ed. [Chicago: Moody, 1987; reprint, Neptune, N.J.: Loizeaux, 1991], 187).
• Good, theologically rich music is the same, both before and after Christmas. That’s why many people can’t wait for Christmas to be over to get rid of Christmas music. It’s the one time of year where even many popular tunes will identify who Christ is, and what He came to do. Our job is to tell the rest of the story where many of the Christmas tunes leave off
The words of the song recorded in Revelation 15, do not match exactly either the song of Moses in Exodus 15, or the song of the Lamb in Revelation 5. But the themes and many of the key terms are similar. This song adds some new stanzas to the triumph song of God’s redeemed people, yet every one of its lines finds an echo in the Old Testament. Great and amazing/marvelous are Your deeds/works is reminiscent of Psalm 139:14, “Wonderful are Your works, and my soul knows it very well.” All God’s redemptive works are great and amazing/marvelous. They are met with awe, not simply because of their magnitude, but also because of their intrinsic righteousness. In keeping with the OT, God’s righteousness is most often seen in his saving acts on behalf of his people (Mounce, R. H. (1997). The Book of Revelation (p. 286). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
• How can we be amazed or consider marvelous the coming of Christ at Christmas? We forget such wonder when we focus merely on the birth of a child. When we consider a broader scope of purpose, timing, concurrent events, exact perfection in implementation, subsequent commitment unto death and ongoing redemption, then we must be awed.
The title Lord God, the Almighty, is an allusion to the three most used OT titles for God (cf. 1:8; 4:8; 11:7; 16:7). “Lord” refers to YHWH, the Savior, Redeemer, Covenant God. “God” refers to Elohim, the Creator, Provider and Sustainer of all life on earth. The “Almighty” refers to El Shaddai, the Patriarchal name for the God of Abraham, Isaac, and Jacob (cf. Exod. 6:3) (Utley, R. J. (2001). Hope in Hard Times - The Final Curtain: Revelation (Vol. Volume 12, p. 109). Marshall, TX: Bible Lessons International.).
The title Lord God, the Almighty celebrates God’s omnipotence, essential to the triumphant power of the last judgments, appears frequently in Revelation (cf. 1:8; 4:8; 11:17; 16:7, 14; 19:6, 15; 21:22), and the title “God, the Almighty” was the name by which God revealed Himself to Abraham (Gen. 17:1; cf. Gen. 35:11; 48:3; Ex. 6:3). The exclamation just/righteous and true are Your ways reflects the Old Testament truth that “all [God’s] works are true and His ways just” (Dan. 4:37; cf. Deut. 32:4; Hos. 14:9). The Greek word translated ways means literally “roads,” “paths.” In a figurative sense God’s ways are the things that he does, or the motives that make him do what he does. Very specifically, God’s ways are his actions on behalf of his people (see Psa 145:17). The two adjectives just and true are not to be sharply distinguished in meaning; with reference to actions they mean “correct,” “right,” “fair.” (For true see verse 3:7). The same two adjectives are used to modify God’s “judgments” in 16:7; 19:2. (Bratcher, R. G., & Hatton, H. (1993). A handbook on the Revelation to John (p. 225). New York: United Bible Societies.)
God’s “just/righteous and true ways” in 15:3 are parallel with “great and marvelous works,” showing that God’s sovereign acts are not demonstrations of raw power but moral expressions of his just character. His sending and accomplished redemption through Christ has brought to supreme expression how he demonstrates his justice. Those trusting in Christ have the penalty of their sin paid for by his blood (so 1:5–6; 5:9; 7:14; 12:11), but those rejecting the divine provision will bear their own penalty for sin (cf. Rom. 3:19–30).
The concluding title, “You, King of the nations,” is parallel to “Lord God, the Almighty,” which explains further that God is able to direct sovereignly his people’s history because he is the sovereign over all nations with whom they come into contact (Beale, G. K. (1999). The book of Revelation: a commentary on the Greek text (p. 795). Grand Rapids, MI; Carlisle, Cumbria: W.B. Eerdmans; Paternoster Press.).
The English translations differ slightly in verse 3: where the NIV has ‘King of the ages’, other versions have ‘King of the nations’. This is one of those rare occasions where the Greek manuscript evidence is evenly divided between two variants. In fact, it matters little which option we choose here—in one case God is King of all time; in the other he is King of everywhere. Either way, he is in charge. (Wilmshurst, S. (2008). The Final Word: The Book of Revelation Simply Explained (pp. 188–189). Darlington, England: Evangelical Press.)
The phrase in verse 4 Who will not fear, O Lord, and glorify Your name? is also drawn from Jeremiah 10:7 (cf. Ps. 86:9). The truth that God alone is holy is an oft-repeated Old Testament theme (cf. 1 Sam. 2:2; Pss. 22:3; 99:5, 9; 111:9; Isa. 6:3; 57:15; Hab. 1:12). The special word for holy used here means “perfect moral purity.” It occurs in Revelation only here and in 16:5. Because of God’s perfect holiness throughout all eternity, he is to be worshiped (Easley, K. H. (1998). Revelation (Vol. 12, p. 273). Nashville, TN: Broadman & Holman Publishers.).
He is the transcendent Holy One of creation (cf. 14:7; Jer. 10:7–10). Yet He offers salvation to any and all who will fear Him and glorify His name, as He is the imminent Savior! (Utley, R. J. (2001). Hope in Hard Times - The Final Curtain: Revelation (Vol. Volume 12, p. 109). Marshall, TX: Bible Lessons International.)
Song: Bill Gather wrote in his song entitled: “Before the Song Started”
Before the song started,
The world, brokenhearted,
Was dreamlessly passing the long empty days;
Then a dark, lonely hillside was spangled with light
And a song burst into the night!
A new Word was spoken,
And chords that were broken,
Wove gently together to make a new song.
It was more than a carol to greet the new morn—
The Source of all music was born …
He started the whole world singing a song—
The words and the music were there all along!
What the song had to say
Was that Love found a way
To start the world singing a song.
(William J. Gaither, Christmas Lyrics, (Nashville: The New Benson Company).
3) The Amazing song of the Nations (Revelation 14:b)
Revelation 14:b [4] (Who will not fear, O Lord, and glorify your name? For you alone are holy.) All nations will come and worship you, for your righteous acts have been revealed." (ESV)
The song sung by the glorified saints before the throne is an anthem of praise to God. The ultimate motive of God’s wrath is His holy, righteous character, which demands that He judge sinners. It is God’s holy nature, soon to be revealed in judgment against their persecutors, that elicits this song from the redeemed.
The song closes with joyful anticipation of the complete reign of Christ, when all the nations will come and worship before God. The phrase for all the nations will come and worship before You quotes Psalm 86:9 (cf. Jer. 10:7).
Please turn to Psalm 86 (p.494)
That “all the nations will come and worship before” God does not mean that eventually everyone will be saved. It means that whether in grateful worship or defeated submission, eventually all the nations will give the honor to Christ that is his due (Barton, B. B. (2000). Revelation. (G. R. Osborne, Ed.) (p. 181). Wheaton, IL: Tyndale House Publishers.).
Psalm 86:5-10 [5]For you, O Lord, are good and forgiving, abounding in steadfast love to all who call upon you. [6]Give ear, O LORD, to my prayer; listen to my plea for grace. [7]In the day of my trouble I call upon you, for you answer me. [8]There is none like you among the gods, O Lord, nor are there any works like yours. [9]All the nations you have made shall come and worship before you, O Lord, and shall glorify your name. [10]For you are great and do wondrous things; you alone are God. (ESV)
The phrase Your righteous acts have been revealed echoes such Old Testament passages as Judges 5:11; 1 Samuel 12:7, Psalm 103:6; Daniel 9:16; and Micah 6:5. In the words of the psalmist, “All the earth will worship You, and will sing praises to You; they will sing praises to Your name” (Ps. 66:4). After God’s righteous acts of judgment have been revealed, the time anticipated by Isaiah will come: “ ‘And it shall be from new moon to new moon and from sabbath to sabbath, all mankind will come to bow down before Me,’ says the Lord” (Isa. 66:23).
The song of these redeemed saints extols God’s character as the omnipotent, immutable, sovereign, perfect, and righteous Creator and Judge. Because He is all that, God must and will judge sinners; if He ignored their sin, He would not be holy, righteous, and true to His nature. The prophet Habbakuk, speaking to God, put it this way, “Your eyes are too pure to approve evil, and You can not look on wickedness with favor” (Hab. 1:13). “Does God pervert justice? Or does the Almighty pervert what is right?” asks Job 8:3. Psalm 19:9 answers, “The judgments of the Lord are true; they are righteous altogether.”
(Format note: Some base commentary from MacArthur, J. F., Jr. (2000). Revelation 12–22 (pp. 129–131). Chicago: Moody Press..)
