John tells us that the overcomers of Revelation 15:2 sang the Song of Moses and the Song of the Lamb (Revelation 15:3-4), but what is the Song of the Lamb? Many scholars would point us to the song in Revelation 5:9-13, but, if we consider the exact words of Revelation 15:3, we have to admit the song OF the Lamb would not be a song about the Lamb. The Lamb is the one praising God in Revelation 15, while the Lamb is the object of praise in Revelation 5:9-13. I believe the Lamb, the One who was Jesus, is praising the Father in this chapter. Notice his words:
…“Great and marvelous are your works, Lord God Almighty; just and true are your ways, O King of the ages. Who shall not fear you. O Lord, and glorify your name? for you only are holy: for all nations shall come and worship before you; for your judgments are made manifest” (Revelation 15:3-4; emphasis mine).
The KJV has “King of the saints” for “King of the ages” in the text above. Most ancient manuscripts have “King of the nations”, but some very early manuscripts have “King of the ages.” Which is correct? If the word saints is correct, it is the only place in the Bible where the Lord is referred to as the King of the saints. Nevertheless, the same could be said about the word ages, if it is correct. Interestingly, the Lord is called King of the nations only in Jeremiah 10:7! So, is this a good argument at all to substantiate the truth, and how much would it matter, if the correct word were saints, ages or nations?
Certainly, if we take the context into consideration, the Lord is the King of the saints, because he comes to their rescue, both saving and vindicating them by destroying the beast and the false prophet, who had been their persecutors. In fact, Jesus, himself, said he would do this very thing in Matthew 16:24-28. Moreover, the Lord is obviously the King of the nations, not only because he had shown himself so in Jeremiah 10:7, but he has shown himself so in 70 AD, when he brought the nations against Jerusalem to destroy both the city and the Temple for her disobedience.
Finally, Hebrews 1:2 tells us that the Lord, our God, created the ages through the very One who became Jesus. In other words God created time. He is Lord over eternity. He doesn’t exist in time, that is, his is not troubled or impaired by it, as he deals with men who live and die within the boundaries of time. Therefore, if this is logically true, who could ever deny that the Lord, our God, is King of the ages? He exists before each age and continues to exist after every age is complete. He is Lord over all times, however long or short they may be. So, should the word in Revelation 15:3 be translated saints, nations or ages? To be perfectly honest, I don’t know. I prefer ages, simply because, in my mind, it ascribes the greatest praise to God. It assumes and includes the other two.
Yet, the song could be merely praising God for only what was about to occur, that being the destruction of the persecutors of the saints—Mystery Babylon the Great, Jerusalem, in which case the Lamb is praising God as the King of the saints.
In the same vein of logic, the particular Song of Moses that John had in mind may very well have been Moses’ song of praise in Exodus 15 or his farewell song in Deuteronomy 32. In Exodus 15 God saved Israel (the saints) by destroying Pharaoh’s armies in the Red Sea (Exodus 15:1-19). It is the Song of Moses recorded in Exodus 15 that most scholars point to when interpreting Revelation 15:3, and to be perfectly honest, its theme fits very well into the theme of the Apocalypse at this point. Nevertheless, some would point to Moses’ farewell song of praise in Deuteronomy 32:1-47. Notice the Lamb’s “Great and marvelous are your works, Lord God Almighty; just and true are your ways…” (Revelation 15:3) and Moses’ “I will proclaim the name of Jehovah, ascribe greatness to our God. He is the Rock; His work is perfect. For all His ways are just, a God of faithfulness, and without evil; just and upright is He” (Deuteronomy 32:3-4). John could very well intend for us to consider Moses’ farewell song here.
On the other hand, because John doesn’t specify either one, perhaps he intends for us to consider both. In the context of my previous study on the glassy sea being salvation to the elect but a lake of fire to the wicked, John could intend for us to understand that although the Lord had saved Israel (the saints) from certain defeat by Pharaoh’s armies, when their vine bore the bitter grapes of Sodom (Deuteronomy 32:32), and they began oppressing the righteous among them, the Lord who had been their Savior in ages past, became their enemy when he came to vindicate his saints and destroyed his own nation in the person of the nations. Thus, showing, without any doubt, he is indeed the King of the saints, the nations and the ages.