The Song of the Lamb

12 Jan
Song of the Lamb

from Google Images

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.



Posted by on January 12, 2020 in Apocalypse, Book of Revelation


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4 responses to “The Song of the Lamb

  1. Eddie

    January 14, 2020 at 09:58

    Greetings Patricia, and, once more, thank you for your interest in my studies. Lord bless you.

    Concerning what John measured, he couldn’t have measured the old physical Temple. Why would he do that anyway? Nothing in Revelation 11 shows John measuring anything. In chapter 12 we find him measuring out heaven, first Virgo, then Draco–heavenly constellations, and they tell a story about Redemption. This is what John measured. They are heavenly signs which speak about what would occur later in the work of Christ, saving his people. Each time Jerusalem is mentioned in the Apocalypse it always refers to the New Jerusalem. Except for one single time in Revelation 11, each time the old, physical Jerusalem is referred to it is always as Babylon. In Revelation 11 the place was referred to as Egypt and Sodom–bondage and unrighteousness. Why would John measure it or anything contained in it, such as its Temple?

    John never left heaven in his vision, which he would have had to do, if your interpretation is correct, but it’s not. John was commanded to measure the heavenly Temple, which is the House–the Holy of Holies and the Holy Place–with the veil removed, meaning access to the Garden was renewed (cp. Genesis 3) for those in the House. But, those who were cast out of the House (heaven) John wasn’t to measure. The Apocalypse is the renewal of fellowship between God and man, which was destroyed in Adam’s rebellion in the Garden of Eden.

  2. Patricia Watkins

    January 14, 2020 at 09:32

    Hi again Eddie,

    I didn’t notice it until you first emphasized it in this post, but yes, I agree – the actual content of the “Song of the Lamb” really IS what is written in Rev. 15:3-4. Those are the words of the Lamb extolling the works of the Lord God Almighty, with which the saints are also singing in agreement.

    When I mentioned Zephaniah 3:16-17, I believe that text tells us WHEN that “Song of the Lamb” was going to be sung – even though it doesn’t show us WHAT the content of that “Song of the Lamb” really was, until we find that out in Rev. 15:3-4.

    As far as identifying the “Lake of Fire” as being the same thing as the “Sea of Glass” in Rev. 15, we can’t use the measurement of Old Jerusalem’s Temple in Rev. chapter 11 to prove that the later Rev. 15 chapter is talking about the same thing. It’s not the same context. The Old Jerusalem Temple in Rev. 11 was the “SHADOW” on earth of the Rev. 15 REALITY in heaven above, similar to the way you have presented it in your most recent post about “The Temple OF the Tabernacle of Witness”.

    Yes, “Satan” (however you describe that term) as well as the Scarlet Beast and the False Prophet (aka the Land Beast) were all three cast into the “Lake of Fire” for Jerusalem’s “Second Death”. But this took place here on the EARTH in the actual city of Jerusalem, with the “SHADOW” types of the Old Jerusalem Temple and all its furnishings being burned up completely and literally in AD 70.

    This literal conflagration of Jerusalem’s 2nd death “Lake of Fire” did not take place in heaven above where the pure “Sea of Glass” is before God’s fiery throne. I believe the so-called “parable” of the Rich Man and Lazarus was a depiction of the SEPARATION between Old Jerusalem and its earthly destruction of Satan, the Scarlet Beast, and the False Prophet, (as well as that of the wicked dead) and the opposite multitude of resurrected saints such as the resurrected Lazarus that Jesus loved being taken back to heaven with the returning Christ at that time. Literally, the one group could not go to the other group across that “great gulf fixed”, when Christ divided the “sheep” from the “goats”. I understand that parable’s “great gulf fixed” to represent the Kidron Valley between the Old Jerusalem going up in flames and the gathering of the resurrected saints being taken together to heaven in AD 70 by the returning Christ who had just stood on the Mount of Olives overlooking the Kidron Valley.

  3. Eddie

    January 13, 2020 at 05:04

    Greetings Patricia, and thank you for reading and your continued interest in my studies. We differ a great deal on the overall interpretation of this chapter. I’m not certain why you would think Revelation 15:3-4 is the same as Zephaniah 3:16-17…

    …“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).

    “In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thy hands be slack. The Lord thy God in the midst of thee is mighty; he will SAVE, he will REJOICE over thee with joy; he will REST in his love, he will joy over thee with SINGING.” (Zephaniah 3:16-17)

    Revelation 15 is the Lamb praising God, while Zephaniah 3 has the prophet encouraging the saints.

    Concerning your mention that the Lake of Fire couldn’t be the Sea of Glass, because “Satan” had been destroyed in the Lake of Fire, but was cast out of heaven in Revelation 12. The problem, as I understand it, is this. John was told to measure the Temple of God, meaning the House, itself, where the veil was removed, but he was also told to not measure the courts where the Altar of sacrifice, and the Sea of Brass were located. Those courts were given over to the gentiles (Revelation 11:1-2). “Heaven” is within the House, while the earth is outside the House. In this context, there is no reason why the Lake of Fire cannot be the Sea of Glass.

    Lord bless you Patricia, and I hope you are having a really good new year.

  4. Patricia Watkins

    January 12, 2020 at 11:37

    Hi Eddie,

    Could this OT text that follows be what John is referring to when he speaks about the “song of the Lamb”? I thought Zephaniah 3:16-17 might be a good match for this particular “song”.

    “In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thy hands be slack. The Lord thy God in the midst of thee is mighty; he will SAVE, he will REJOICE over thee with joy; he will REST in his love, he will joy over thee with SINGING.”

    This prophecy was originally given prior to the Chaldeans coming against Jerusalem, with a promise that God would restore the nation afterward by “turning back their captivity”. In the post-exilic return, the Lord would “save” them, “rejoice” in their restoration and revival as a nation, “rest” in His love for them in Zerubbabel’s rebuilt temple, and joy over them with “singing” in fellowship with His revived people while He dwelt among them (Haggai 1:13 & 2:4-5).

    In the ULTIMATE sense of fulfillment, Zephaniah 3:16-17 is a prophecy that applied to the close of the AD 70 era, when the NEW Jerusalem would be in place, and the resurrected saints would be gathered to heaven, and stand before the throne in God’s heavenly temple. At that time, Christ would “SAVE” them in the final stage of their salvation inheritance – the glorification of their bodies made immortal. There is a triple repetition that God the Savior would “REJOICE” over His people by “presenting them faultless before the presence of His glory with EXCEEDING joy.” (Jude 24). At that time, He would “deliver up the kingdom” of resurrected children to the Father, saying, “Behold, I and the children whom thou hast given me.” The saints would enter into that “REST” (Heb. 4:1) of Christ’s love for them, and the Lamb would joy over them with “SINGING” at the marriage supper of the Lamb.

    I would have to part company with you, Eddie, on the one point you make when you equate the “Sea of Glass” with also being the “Lake of Fire”. There is a single reason why that cannot be possible. The Devil / Satan / that Old Serpent / the great Dragon lost all access to heaven when he was cast out of heaven down to earth at Christ’s ascension (Rev. 12:7-12). He was eventually cast into the “Lake of Fire” to be destroyed utterly, along with his angels (Rev. 20:10 & Matt. 25:41).

    If this “Lake of Fire” is the same thing as the “Sea of Glass mingled with fire” in heaven, there is no way that Satan and his angels could be cast into that “Sea of Glass”, because he and his angels had no more “place” in heaven any longer, after that war in heaven when he was cast out (Rev. 12:8). I know that we differ on our understanding of an actual being called Satan / the Devil / that Old Serpent / the great Dragon, (which scripture says does not exist anymore since AD 70). But even at that, whatever definition you give to the term “Satan”, the “Dragon”, etc., the argument would still prove that the “Lake of Fire” and the “Sea of Glass” could not be describing the same thing.

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