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Revelation 15:3
Verse
Context
The Song of Moses and the Lamb
2And I saw something like a sea of glass mixed with fire, beside which stood those who had conquered the beast and its image and the number of its name. They were holding harps from God, 3and they sang the song of God’s servant Moses and of the Lamb: “Great and wonderful are Your works, O Lord God Almighty! Just and true are Your ways, O King of the nations! 4Who will not fear You, O Lord, and glorify Your name? For You alone are holy. All nations will come and worship before You, for Your righteous acts have been revealed.”
Sermons
Al Whittinghill
Chuck Smith
Jason Neil
Earle Maxwell
Charles E. Cowman
George FoxSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
They sing the song of Moses - That which Moses sang, Exo 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.
Jamieson-Fausset-Brown Bible Commentary
song of Moses . . . and . . . the Lamb--The New Testament song of the Lamb (that is, the song which the Lamb shall lead, as being "the Captain of our salvation," just as Moses was leader of the Israelites, the song in which those who conquer through Him [Rom 8:37] shall join, Rev 12:11) is the antitype to the triumphant Old Testament song of Moses and the Israelites at the Red Sea (Exo. 15:1-21). The Churches of the Old and New Testament are essentially one in their conflicts and triumphs. The two appear joined in this phrase, as they are in the twenty-four elders. Similarly, Isa 12:1-6 foretells the song of the redeemed (Israel foremost) after the second antitypical exodus and deliverance at the Egyptian Sea. The passage through the Red Sea under the pillar of cloud was Israel's baptism, to which the believer's baptism in trials corresponds. The elect after their trials (especially those arising from the beast) shall be taken up before the vials of wrath be poured on the beast and his kingdom. So Noah and his family were taken out of the doomed world before the deluge; Lot was taken out of Sodom before its destruction; the Christians escaped by a special interposition of Providence to Pella before the destruction of Jerusalem. As the pillar of cloud and fire interposed between Israel and the Egyptian foe, so that Israel was safely landed on the opposite shore before the Egyptians were destroyed; so the Lord, coming with clouds and in flaming fire, shall first catch up His elect people "in the clouds to meet Him in the air," and then shall with fire destroy the enemy. The Lamb leads the song in honor of the Father amidst the great congregation. This is the "new song" mentioned in Rev 14:3. The singing victors are the 144,000 of Israel, "the first-fruits," and the general "harvest" of the Gentiles. servant of God-- (Exo 14:31; Num 12:7; Jos 22:5). The Lamb is more: He is the SON. Great and marvellous are thy works, &c.--part of Moses' last song (Deu 32:3-4). The vindication of the justice of God that so He may be glorified is the grand end of God's dealings. Hence His servants again and again dwell upon this in their praises (Rev 16:7; Rev 19:2; Pro 16:4; Jer 10:10; Dan 4:37). Especially at the judgment (Psa 50:1-6; Psa 145:17). saints--There is no manuscript authority for this. A, B, Coptic, and CYPRIAN read, "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 the nations"; here at the eve of the judgments descending on the kingdom of the beast, the transfigured saints hail Him as "the King of the nations" (Eze 21:27).
John Gill Bible Commentary
And they sing the song of Moses the servant of God,.... Not that in Deu 32:1 but that in Exo 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, Rev 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, Rev 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.
Tyndale Open Study Notes
15:3-4 The song of Moses and the Lamb signifies that God’s will is united in the old and new covenants. 15:3 The Lord God, the Almighty (see also 1:8; 4:8; 11:17; 16:7; 19:6; 21:22): For persecuted Christians, the message that God is all-powerful provides great comfort and security. • The truth that God is also just and true is the foundation of human integrity in the midst of a confused, unjust, and dishonest world. • God is the supreme, universal King of the nations, not a localized deity attached to one nation or to a human monarch with limited authority.
Revelation 15:3
The Song of Moses and the Lamb
2And I saw something like a sea of glass mixed with fire, beside which stood those who had conquered the beast and its image and the number of its name. They were holding harps from God, 3and they sang the song of God’s servant Moses and of the Lamb: “Great and wonderful are Your works, O Lord God Almighty! Just and true are Your ways, O King of the nations! 4Who will not fear You, O Lord, and glorify Your name? For You alone are holy. All nations will come and worship before You, for Your righteous acts have been revealed.”
- Scripture
- Sermons
- Commentary
Al Whittinghill - Broken Before the Throne 2010
By Al Whittinghill3.8K1:28:07REV 15:3REV 19:1
This sermon emphasizes the importance of understanding and accepting the wrath of God as a reflection of our sanctification and true feelings towards Him. It highlights the significance of the gospel and the beauty of the cross in relation to God's holiness and wrath. The message encourages believers to rejoice in God's holiness and not be reluctant to consider His judgments, pointing to the ultimate sacrifice of Jesus on the cross. It challenges listeners to pray in faith for others, believing in the power of Calvary and the redemption it offers.
(Through the Bible) Revelation 13-15
By Chuck Smith2.0K1:26:30Through The BibleEXO 15:1MAT 23:37JHN 14:9REV 7:3REV 14:1REV 15:3REV 16:7In this sermon, the preacher discusses the final judgments of God and the coming of Jesus Christ. He emphasizes that mankind has reached the peak of rebellion against God, and it is now time for God's final judgments to be executed. The preacher mentions an angel with a sharp sickle who gathers the vine of the earth and casts it into the wine press of God's wrath. He also mentions a lost satellite that was supposed to carry the everlasting gospel, highlighting the importance of spreading the message of salvation. The sermon concludes with a prayer of gratitude for Jesus' redemptive work and a call to hide God's word in our hearts.
Responding to Mercy
By Jason Neil80255:33PSA 101:3PSA 119:371PE 2:16REV 15:3In this sermon, the preacher emphasizes the greatness and marvelous works of the Lord, as mentioned in Revelation 15:3-4. The sermon then focuses on the proper response to God's goodness, highlighting the importance of worshiping and fearing Him. The preacher references Jeremiah 7:1-4 to highlight the need for reform and righteousness in the house of the Lord. The sermon concludes with a reminder from Romans 12, urging believers to present themselves as living sacrifices to God and live as servants of Him. The sermon emphasizes the need to reflect God's goodness in our lives and avoid engaging in immoral or worthless activities.
Give to Jesus Glory
By Earle Maxwell72133:29PSA 40:2PSA 71:15PSA 96:3PSA 138:5MAT 6:33REV 15:3In this sermon, the speaker emphasizes the importance of having a song of testimony in our lives. He shares a personal experience of traveling in the Philippines and witnessing the faith and resilience of the people there. Despite the challenging circumstances, the speaker is inspired by an elderly lady who sings a testimony in her dialect, reminding him of the sweetness of being with Jesus every day. The sermon also references Psalm 40:3, which speaks of God putting a new song in our mouths, highlighting the power of testimonies to touch hearts and bring about transformation.
Seventh Bowl: Earthquake, Hail, and the Fall of Babylon (Rev. 16:17-21)
By Mike Bickle191:04:49Hope and RestorationGod's JudgmentJOB 38:22PSA 2:8ISA 42:15EZK 38:22ZEC 14:4MAT 24:30HEB 12:26REV 15:3REV 16:17REV 18:8Mike Bickle delivers a powerful sermon on the seventh bowl of God's judgment as described in Revelation 16:17-21, emphasizing the dramatic and transformative nature of this final intervention in human history. He explains that the seventh bowl represents the most severe judgment, featuring a great earthquake and massive hailstones, which will lead to the permanent destruction of Babylon and a significant shift in the earth's topography. Bickle highlights God's decisive action against sin and injustice, assuring believers that this judgment is a necessary step towards establishing righteousness and love in the world. He encourages the congregation to marvel at God's wisdom and love revealed through these events, reminding them that the end of the story is ultimately one of hope and restoration.
Songs of Praise Rise From Affliction
By Charles E. Cowman0JOB 23:10PSA 66:10ISA 48:101PE 1:7REV 15:3Charles E. Cowman shares a powerful message about finding purpose and praise in the midst of suffering, using the analogy of a log on fire releasing a beautiful melody hidden within. Through the story of a dark and gloomy day, Mrs. Charles Spurgeon reflects on the questions of why God allows pain and weakness in our lives, only to discover that it is through the fire of affliction that our true songs of praise and trust in God are released. Like the old oak log, we may feel cold and hardened by life's trials, but it is in the midst of the fire that our hearts can be softened and purified, offering melodies of faith and surrender to God.
Epistle 138
By George Fox0ISA 42:6JER 23:16JHN 1:3JHN 8:44ACT 20:28ROM 5:91CO 6:19PHM 1:9HEB 1:3HEB 4:121PE 1:231JN 1:7REV 12:9REV 13:7REV 15:3George Fox preaches to the prisoners of the Lord Jesus Christ, reminding them that they are not their own but purchased with His blood, cleansed, and justified. He encourages them to stand as witnesses for their master, king, and prophet against the powers of darkness, emphasizing victory through being born of the Word and the power that upholds all things. Fox warns against the deceiver, false prophets, and beasts that make war against the Lamb and His saints, urging the children of light to heed the Word of God, which is powerful and sharper than a two-edged sword.
Creation Versus Evolution
By E.W. Bullinger0GEN 1:1GEN 1:7GEN 1:17GEN 1:22GEN 1:31GEN 2:2DEU 32:4PSA 111:2REV 15:3E.W. Bullinger emphasizes in The Companion Bible the direct acts and volitions of God as the Creator in Genesis 1:1-2:3, highlighting the perfection, goodness, and wondrous nature of all God's works. He contrasts the principle of evolution seen in human affairs with the lack of evolution in God's works, showcasing growth and development within God's sphere. Bullinger addresses the challenge of Higher Criticism and the impact of evolutionary concepts on society, attributing present-day wickedness to satanic influences.
Jehovah-Jesus, the Priest, Prince and Protector of His People
By Thomas Bradbury0PSA 139:23MIC 5:4MAT 11:28MRK 9:24JHN 14:1EPH 1:20HEB 1:3REV 15:3Thomas Bradbury preaches on the strength and majesty of the Lord as depicted in Micah 5:4, highlighting the dark times of error and idolatry faced by God's covenant people. He emphasizes the remnant of Jacob, despised and scattered, yet cherished by God. Bradbury reflects on the sufferings and glory of Jesus, the Judge of Israel, who sympathizes with His people's grief and provides for their every need. He exalts Christ as the Shepherd and Ruler who stands in the strength of the Lord, feeding and ruling over His flock with unwavering love and care, ensuring their eternal security and satisfaction in Him.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
They sing the song of Moses - That which Moses sang, Exo 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.
Jamieson-Fausset-Brown Bible Commentary
song of Moses . . . and . . . the Lamb--The New Testament song of the Lamb (that is, the song which the Lamb shall lead, as being "the Captain of our salvation," just as Moses was leader of the Israelites, the song in which those who conquer through Him [Rom 8:37] shall join, Rev 12:11) is the antitype to the triumphant Old Testament song of Moses and the Israelites at the Red Sea (Exo. 15:1-21). The Churches of the Old and New Testament are essentially one in their conflicts and triumphs. The two appear joined in this phrase, as they are in the twenty-four elders. Similarly, Isa 12:1-6 foretells the song of the redeemed (Israel foremost) after the second antitypical exodus and deliverance at the Egyptian Sea. The passage through the Red Sea under the pillar of cloud was Israel's baptism, to which the believer's baptism in trials corresponds. The elect after their trials (especially those arising from the beast) shall be taken up before the vials of wrath be poured on the beast and his kingdom. So Noah and his family were taken out of the doomed world before the deluge; Lot was taken out of Sodom before its destruction; the Christians escaped by a special interposition of Providence to Pella before the destruction of Jerusalem. As the pillar of cloud and fire interposed between Israel and the Egyptian foe, so that Israel was safely landed on the opposite shore before the Egyptians were destroyed; so the Lord, coming with clouds and in flaming fire, shall first catch up His elect people "in the clouds to meet Him in the air," and then shall with fire destroy the enemy. The Lamb leads the song in honor of the Father amidst the great congregation. This is the "new song" mentioned in Rev 14:3. The singing victors are the 144,000 of Israel, "the first-fruits," and the general "harvest" of the Gentiles. servant of God-- (Exo 14:31; Num 12:7; Jos 22:5). The Lamb is more: He is the SON. Great and marvellous are thy works, &c.--part of Moses' last song (Deu 32:3-4). The vindication of the justice of God that so He may be glorified is the grand end of God's dealings. Hence His servants again and again dwell upon this in their praises (Rev 16:7; Rev 19:2; Pro 16:4; Jer 10:10; Dan 4:37). Especially at the judgment (Psa 50:1-6; Psa 145:17). saints--There is no manuscript authority for this. A, B, Coptic, and CYPRIAN read, "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 the nations"; here at the eve of the judgments descending on the kingdom of the beast, the transfigured saints hail Him as "the King of the nations" (Eze 21:27).
John Gill Bible Commentary
And they sing the song of Moses the servant of God,.... Not that in Deu 32:1 but that in Exo 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, Rev 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, Rev 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.
Tyndale Open Study Notes
15:3-4 The song of Moses and the Lamb signifies that God’s will is united in the old and new covenants. 15:3 The Lord God, the Almighty (see also 1:8; 4:8; 11:17; 16:7; 19:6; 21:22): For persecuted Christians, the message that God is all-powerful provides great comfort and security. • The truth that God is also just and true is the foundation of human integrity in the midst of a confused, unjust, and dishonest world. • God is the supreme, universal King of the nations, not a localized deity attached to one nation or to a human monarch with limited authority.