The Song of Moses...[and the song of the apocalyptic Lamb]
1 Then sang Moses and the children of Israel this song unto Yahweh, and spake, saying, I will sing unto Yahweh, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.
In celebration of this great deliverance, they sang the song of Moses. What a thrilling incident was this! Six hundred thousand men, besides women, children, and a mixed multitude, encamped upon the shore, and singing the song of the Lord's victory over their enemies!
After magnifying the gloriousness of His power, and the great salvation with which He had delivered them, they rejoiced in the future that awaited their nation, when it should realize the possession of the land of Canaan under the sceptre of Shiloh "for ever and ever."
"Thou shalt bring them in, and plant them in the mountain of thine inheritance; in the place, 0 Lord, which thou hast made for thee to dwell in; in the sanctuary, 0 Lord, which thy hands have established. The Lord shall reign for ever and ever (Exod. 15:17, I8).
Let the reader peruse the song of Moses, and bear in mind that it is not only a magnification of the past, but also prophetic of as great, or a greater deliverance, of the nation under Shiloh.
Under Moses they were saved by the angel of God (Exod. 14:19); but when the time of the second exodus from Egypt arrives, they will be saved by the Lamb of God, whose prowess will be applauded by God's harpists of the crystal sea, who will sing the new 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, 0 Lord, and glorify thy name? for thou only art holy; for all nations shall come and worship before thee; for thy judgments are made manifest (Rev. 15:1-5).
The song of Moses, we have seen, celebrated the overthrow of the Egyptians; the song of the Lamb, "the prophet like unto Moses," will celebrate his future triumph over all the nations in His deliverance of the twelve tribes from their tyranny; a redemption, which will result in the submission of all nations to His sovereignty, as predicted in the song.
And, it is to be observed, that the Lamb's victory being the accomplishment of the prophecy in Moses' song, and a victory gained on a similar occasion, and in connection with the same nation, the Lamb's song is styled in the apocalypse," "the song of Moses and the song of the Lamb."
Elpis Israel 2.4.
2 Yahweh is my strength and song, and he is become my salvation: he is my Elohim, and I will prepare him an habitation; my father's Elohim, and I will exalt him.
3 Yahweh is a man of war [Ish Milchamah]: Yahweh is his name [shmo].
These, in their spiritual relations, constitute "the Nave," or the Most Holy Heavenly, within the veil; no longer flesh and blood, but spirit, as Jesus now is; for they are to be "like Him" (1 John iii. 2). Being thus identified with him, and "glorified together," and in the free reception of all things with him (Rom. viii. 17,52) only not equal to him in rank (Eph. i. 22; Col. i. 18) the saints are also
"the ark of the covenant in the nave."
This being all developed in the hidden chambers (Isa. xxvi. 20) into which the outer world has no admission, the doors being shut against it, they are apocalyptically "in the heaven," though standing upon the globe. In this secret place of the Highest, they are in preparation, or being prepared for manifestation -- for the epiphaneia and apokalupsis, epiphany and apocalypse, of Rom. viii. 19, and 2 Thess. ii. 8.
When thus prepared in the chamber under all the circumstances indicated in the phrase,
"Behold I come as a thief" (xvi. 15),
they stand forth in manifestation as the "powerful angel descended out of the heaven, clothed with a cloud; a rainbow upon the head; his face as the sun, and his feet as pillars of fire." This is the Strong Man of Psa. xix. 5; in other words, "the Spirit and the Bride" of Apoc. xxii. 17, who in this glorious manifestation are "one," as the head, and the body, and the life, are one. As a bridegroom, he will have come out of his chamber; and as a strong man he will rejoice for the race he has to run.
This all-powerful angel is not only strong, but he is a Man of War. Yahweh ish Milkhamah, says Moses; Yahweh shemo; "HE WHO SHALL BE is a man of War; YAHWEH is his Name (Exod. xv. 3). This angel of the tenth chapter is this same Yahweh-Warrior, styled in a multitude of places, Yahweh Tz'vaoth, HE WHO SHALL BE HOSTS. The "HE" is the Eternal Spirit "who created the heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things that are therein" (x. 6); and the "hosts," Jesus and his Brethren.
The phrase is very incorrectly rendered in the English version, "the Lord of hosts;" but Yahweh does not signify Lord; nor is it in the construct case. It is absolute, and signifies simply, with Tz'vaoth, hosts, not of hosts. YAHWEH Tz'vaoth, is a title chosen by the Spirit to intimate that at a certain time appointed he would be apocalypsed in hosts. He has been manifested in One, styled "His Holy One" and "the Holy and the Just One" (Acts iii. 14); but he is also to be manifested in "hosts" of holy and just ones, after the same manner.
4 Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.
5 The depths have covered them: they sank into the bottom as a stone.
6 Thy right hand, O Yahweh, is become glorious in power: thy right hand, O Yahweh, hath dashed in pieces the enemy.
Will be the son of thy right hand.
7 And 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.
8 And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.
9 The enemy said, 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.
10 Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.
11 Who is like unto thee, O Yahweh, among the gods [elohim]? who is like thee, glorious in holiness, fearful in praises, doing wonders?
12 Thou stretchedst out thy right hand, the earth swallowed them.
13 Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation.
14 The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.
15 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.
16 Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O Yahweh, till the people pass over, which thou hast purchased.
17 Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Yahweh, which thou hast made for thee to dwell in, in the Sanctuary, O Yahweh, which thy hands have established.
18 Yahweh shall reign for ever and ever.
19 For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and Yahweh brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea.
End of the Song of Moses 1-19
20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
21 And Miriam answered them, Sing ye to Yahweh, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.
Such is the song of Moses, admirable for the boldness of its imagery, the sublimity of its sentiments, and the dignity of its style, which was sung by the Hebrew people standing upon the shore of Edom's sea. They were now a people saved by Yahweh - a national salvation, coeval with the signal overthrow of their enemies, and the destruction of their power. They had just put on Moses, having been all baptized into him in the cloud and in the sea (1 Cor. 10:2).
They now constituted the One Body of Moses, and the Firstborn Son of Yahweh (Exod. 4:22; Zech. 3:2; Jude 9): and when they arrived at Sinai, fifty days after the institution of the Passover, they became the kingdom of the Deity (Exod. 19:5,6,8). These events signalize the katabole tou kosmou, or '"foundation of the world;" to which frequent reference is made in the New Testament, in connection with the prepositions pro, before, and apo, from, since, etc. (Matt. 25:34; 13:35; Luke 11:50*; Jhn. 17:24).
They also signalize the beginning of the Aion, or Olahm, or COURSE OF TIME, the duration of which was hidden from all but the Father, who reserved the precise year of its termination as a secret with Himself (Mark 13:32; Matt. 24:36). The MOSAIC AION was a Course of Time identical with the continuance of the MOSAIC KOSMOS, or Order of Things. The beginning of the one was the beginning of the other, and synchronical with the singing of this beautiful prophetic ode.
But, at that stage of their history the Israelites could only sing the song of Moses. They could sing it commemoratively and prophetically-commemoratively, of their deliverance, and the destruction of the Egyptian army; and prophetically, of that still future and greater deliverance awaiting them in the time of Jacob's trouble; and of that grander and more marvellous overthrow of Babylon and the Beast, by the Lamb and those who accompany him whithersoever he goes.
The song celebrative of these victories over the system of nations "spiritually called Sodom and Egypt" - "the song of the Lamb" - they could not sing. No man can sing the song of Moses, who is not a member of the Mosaic Body; nor can any one sing the song of the Lamb, unless he be a citizen of the Commonwealth of Israel, is one of the conquerors of the Beast, his Image, his Sign, and the Number of his name, and these have been already vanquished and destroyed.
True, he can repeat the words; but he cannot sing the words as expressive of the agents and the events that have come to pass; and this is the sense in which songs are Apocalyptically sung. This song celebrates the Name bestowed upon himself by the ETERNAL FATHER in his interview by his angel with Moses at the bush. Ehyeh asher Ehyeh, said he, on that occasion, I will be who I will be; EHYEH I will be; and in the third person, Yah, or Yahweh, He shall be.
"Thou shalt say to the children of Israel, YAHWEH Elohim of your fathers, etc., hath sent me to you: this is my Name for the Olahm, and this my Memorial for a generation of the race" (Exod. 3:14,15). "Extol him that rideth upon the heavens," said David, "by his name YAH" (Psa. 68:4). This Moses has done in this ode, saying,
"YAH is my strength and my song, and He hath become my salvation! He is my AlL, and Him will I extol; my father's ELOHIM, and Him will I exalt. YAHWEH is a Man of War; YAHWEH is His Name".
The great prophetic subject of this song is YAHWEH as a Man of War - that Man of War to be manifested, who shall stand a conqueror upon "the glassy sea like to crystal;" when as the Spirit of Christ in Zech. 14:9, testifies,
"YAHWEH shall be for King over all the earth;
in that day there shall be ONE YAHWEH, and his Name one".
*Luke 11: 50 refers back to the blood of Abel 'the period of laying the foundation of the world' Elpis Israel 1.4.
26 And said, If thou wilt diligently hearken [pay heed] to the voice of Yahweh thy Elohim, and wilt do that which is right [ yashar] in His sight, and wilt give ear to His commandments [mitzvot], and keep all His statutes [be shomer over all His chok], I will put none of these diseases [machalah] upon thee, which I [put] upon the Egyptians: for I am Yahweh [rofecha] that healeth thee. [2Kgs15:5;Amos 4:10]
Contrasting attributes of the Yahweh name Tzvaoth, a man of war v3, Rofecha the healer v 26.