| The Christian Life | October 1946 |
The Song of Moses and the Lamb
REVELATION, chapter fifteen, has for many years been recognized as containing a prophecy regarding the true church under the symbol of God’s temple in heaven. For many years present truth journals have carried an epitome of Christian doctrine, under the caption, “To Us the Scriptures Clearly Teach.” It is now carried on the outside back cover of The Dawn. The second paragraph, supported by the reference, Revelation 15:5-8, describes the development of faithful followers of Jesus into his character likeness, their participation in the “first resurrection,” and their exaltation as the antitypical temple, to be “the meeting place between God and men throughout the millennium.”
The setting of this chapter is indicated by the events of chapter fourteen. The fourteenth chapter evidently marks the beginning of a new section in the Revelation narrative of the history of the church of Christ. It has been interpreted as the out line, in symbols; of the events of the end period of the age—the period Jesus referred to when he said, “The harvest is the end of the world [age].”—Matt. 13: 39
Chapter fourteen relates to events which many of us have witnessed namely, (1) recognition of the fact that the true church of Christ is a distinct and. separate company, and consists of a definite number, 144,000; (2) a worldwide proclamation of “the everlasting Gospel”; (3) recognition that the hour of God’s judgment has come; that it begins at the professing, but apostate church, whose rise and misdeeds the previous chapter has portrayed; and (4) the call to come out of Babylon, and that now—since “the hour of His judgment is come”—any who associate themselves with, and support this false religious system, will share in her judgment and plagues.
Chapters fifteen to nineteen may be considered detailed pictures of these same events described in the general picture of chapter fourteen. Outstanding in the chapter under consideration—the fifteenth—are two remarkable points: (1) the temple is opened in heaven, and the ark may be seen (see also Revelation 11:19); but the temple is not yet open for men to enter until (2) seven vials, containing the seven last plagues, are poured out.
This separation into two general lines of thought is also illustrated in the statement of the principal activities of the seven angels and the singing of those who have overcome the beast and his image. First, a song of praise; and second, the seven angels receive, and pour out, the contents of seven golden vials upon various elements of Christendom.—The seventh of these plagues ushers in the greatest earthquake of all time, the sixth having poured his vial upon the great river Euphrates, resulting in the “battle of Armageddon.”—Chapter 16
Many of the symbols of Revelation find their counterpart, or type, in the records of the Old Testament; and this is undoubtedly true with respect to the events pictured in this chapter. Turning to the record of the construction of Solomon’s temple and its dedication, in II Chronicles, chapters 2 to 7, we find that it throws a flood of light upon the symbols of this chapter.
Dead in Christ Raised
An interesting thought suggested by a study of the construction of Solomon’s temple is that the faithful saints who are to constitute the members of the true “temple” class (I Peter 2:4-6), are raised in their new spiritual bodies at the beginning of the “harvest” period—at the beginning of the time in which the saints in the flesh have been given an understanding of the period in which they are living.
Those members still in the flesh have been informed that the “hour of His judgment is come,” and have received such thorough knowledge of the divine plan of the ages that they can declare the “everlasting Gospel” of God’s gracious purpose to “bless all the families of the earth” in the “times of restitution” to follow this Gospel age.—Rev. 14:6-11; Gen. 12:3; Gal. 3:8,16,29; Acts 3:19-21
How perfectly the dedication of Solomon’s temple about a month before it was completed pictures the resurrection of the saints—the antitypical “temple” class—while some of their number remain in the flesh. (I Kings 6:38; II Chron. 7:10) These, we have learned, will, as their individual course is finished, be “changed in a moment,” “be caught up together with them [the risen saints] in the clouds [of trouble], to meet the Lord in the air,” as the Apostle Paul foresaw.—I Cor. 15:51,52; I Thess. 4:15-17
The Revelator also mentions the saints still in the flesh at this time. They are referred to in “a voice from heaven, saying, … Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their [sacrificing] labors; and their works [of serving God and his cause and his people] do follow them.”—Rev. 14:13
In the dedication of Solomon’s temple we find a number of details corresponding to the description of its antitype in Revelation, chapter 15. The account is found in II Chronicles, chapter five. When the time arrived, the priests brought in the ark, which had previously been housed in the tabernacle, and carried about in the forty-year wilderness journey, during the period of the Judges, and in the development of the kingdom of Israel to the zenith of its glory under King Solomon.
The ark evidently represents The Christ in glory. See Colossians 2:2,3. It was brought into the most holy of the temple—a room in all its dimensions twice the size of the most holy of the tabernacle of the wilderness. Its place was before the two enormous cherubim, whose outstretched wings reached entirely across the thirty-foot-wide end of the most holy. The staves by which it had been carried by the priests from place to place in their journeys were “drawn out” so that they couldn’t be seen from a distance. This implied that there would be no more need for them as a means of transporting the ark, for it had now reached its final abode and resting place.
In the antitype, those saints yet in the flesh—in the “court” where sacrifice is offered, and in the “holy” where incense is offered—can “see” by faith the antitypical ark, the risen saints, in their glorious abode. From their vantage point they cannot see the “staves,” yet they know about them and that there will be no further need for them, the long journey of the true church of Christ having come to an end, the “end,” or harvest, of the age having been reached, and the vast majority of the temple class having been raised “in glory.”
The Song of Moses
After the priests had placed the ark in position, overshadowed, “covered” by the outspread wings of the two cherubim, they came out of the most holy apartment. They gathered at the south end of the court, beside the altar of sacrifice. In that immediate vicinity was the great laver at which the priests washed. There they were joined by Levites, singers. The one hundred and twenty priests with trumpets, and the singers, “were as one.” They sang a song, a hymn, to God—the song of Moses—saying, “For he is good; for his mercy endureth forever.”—II Chron. 5:11-13
The account in Chronicles does not speak of this hymn as the song of Moses. But it is a portion of the declaration which God made to Moses, and in various forms and portions is repeated by the prophets and psalmists so frequently that it has been aptly called “The Refrain of the Bible.” We recall the circumstances, recorded in Exodus 33:18 to 34:8. Moses had been given a marvelous demonstration of God’s power in the plagues upon the Egyptians; the deliverance of Israel through the Red Sea: the miraculous provision of food and drink for the people; and, finally, the mighty convulsion of nature at Mt. Sinai.
God’s Glory
But Moses felt that notwithstanding all of these many and diversified illustrations of God’s infinite power, he had yet to behold Jehovah’s “glory.” And so he presented his bold and urgent request, saying, “I beseech thee, shew me thy glory.” To this request of his faithful servant God partly acceded. He could not for Moses’ own sake, open his servant’s eyes to see the divine spiritual body, and so he explained to Moses, “For there shall no man see me, and live.” We are told by Paul that God dwells “in the light which no man can approach unto.” So God merely enabled Moses to discern, in a measure, his glorious presence.—I Tim. 6:16
But in that marvelous moment when God “passed by before him,” he proclaimed his “glory”—the glory of the perfect character and principles of the almighty Creator of heaven and earth and all things. Many important proclamations have been issued by earth’s rulers, but never such a proclamation as this; never one of such grandeur, such far-reaching import; never one affecting the welfare and destiny of every member of the human family! Let us repeat the proclamation:
“And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands [of generations—‘His mercy endureth forever’], forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation [instead of exacting the full penalty from the sinner himself, which might have extinguished the race. God has permitted sin to find its penalty and retribution in progressive generations].”—Exodus 34:6,7
Properly awed by the majestic Presence, and the proclamation revealing the “name,” the “glory,” the character of God, Moses “made haste, and bowed his head toward the earth, and worshiped.” (Exodus 34:8) Well may every intelligent creature do likewise in contemplation of that scene and message.
But Moses was not slow to make use of this new revelation of God’s character, which he had so earnestly sought. In Numbers, chapter 14, we find him interceding for the faithless and rebellious nation, which had refused to proceed to the occupation of the land of promise. There, probably as a test and demonstration of the grandeur of Moses’ character Gad proposed to destroy the rebellious nation, and “make of thee [Moses] a greater nation and mightier than they.” (verse 12) Note how well Moses had apprehended the truth of God’s character, and how fully in accord with it his own disposition and character had been reconciled. His reply is given in verses 13-19, and the Lord’s response in verse 20.
We are particularly interested in Moses’ reference to that wonderful proclamation: “And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression. … Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy.”
It is this same theme; namely, that God is good, merciful, just, abundant in mercy and truth, that runs through the Old Testament. Portions of that famous proclamation to Moses can be found in many places. For example, Psalm 103:8,17; Joel 2:13; II Chronicles 30:9; Nehemiah 9:17,31; Jonah 4:2. And it is this that we find to be the theme of those priests and Levites in their song at the dedication of Solomon’s temple as mentioned foregoing—“For he is good; for his mercy endureth forever.”
The acceptance of the temple was indicated by the “cloud” with which it was filled when this anthem of praise was being sung: “For the glory of the Lord had filled the house of God.” This representation of Jehovah was a darkness so intense that the priests could not enter and engage in their ministry therein until the cloud lifted. Note Solomon’s explanation; his joyous recollection that God had “said that he would dwell in the thick darkness.” He now had the assurance that God was willing to accept and use this temple as a place for dispensing his blessings to Israel, and so “the king turned his face, and blessed the whole congregation of Israel.”—II Chron. 5:13,14; 6:1-3
Prayer of Dedication
Immediately following, in chapter six, we have the prayer of dedication in which Solomon recounts his expectations and longing that this temple will be recognized and used by Israel as a constant reminder of their allegiance to Jehovah; and that, whatever their problem, or error, or distress they will turn toward this house where God has placed his name and instituted a means of reconciliation and mercy.
The typical nature of this entire arrangement, to be fulfilled on a far grander scale when the true temple is complete and functioning for the eternal reconciliation of all mankind, gives special significance to the details of Solomon’s prayer. In it he contemplates trial and test of the sincerity and truthfulness of witnesses; and requests that God will judge “by requiting the wicked, by recompensing his way upon his own head; and by justifying the righteous, by giving him according to his righteousness.” (II Chron. 6:23) He anticipates that Israel will sin, and that God will use other nations as his agents for their chastisement; that for the same cause they may be taken captive, they may suffer from droughts, pestilence, mildew, locusts, caterpillars, etc.
Solomon summarizes his entreaty for Israel, saying that when they turn toward this temple and repent, “Then hear thou from heaven thy dwelling place [the temple, Solomon recognized, was only a place where God had agreed to ‘put his name’ (II Chron. 6:18-20)], and forgive, and render unto every man according unto all his ways, whose heart thou knowest … that they may fear thee, to walk in thy ways, so long as they live in the land which thou gavest unto our fathers.”—II Chron. 6:30,31
Nor were the blessings of this typical arrangement intended only for the natural children of Israel, as this further quotation from Solomon’s prayer clearly indicates: “Moreover concerning the stranger, which is not of thy people Israel, but is come from a far country for thy great name’s sake, and thy mighty hand, and thy stretched out arm; if they come and pray in this house; then hear thou from the heavens, even from thy dwelling place, and do according to all that the stranger calleth on thee for; that all the people of the earth may know thy name, and. fear thee, as doth thy people Israel, and may know that this house which I have built is called by thy name.”—II Chron. 6:32,33
Fire from Heaven
The final events of the dedication included a further miraculous demonstration of God’s acceptance. At the conclusion of Solomon’s prayer, we are told that “the fire came down from heaven, and consumed the burnt offering and the sacrifices; and the glory of the Lord filled the house. … And when all the children of Israel saw how the fire came down, and the glory of the Lord upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshiped, and praised the Lord, saying, For he is good; for his mercy endureth forever.”—II Chron. 7:1-3
The glory of the Lord still filled the house. The priests could not yet enter to minister there; but now, when the divine acceptance of the burnt offering and sacrifices is manifest to them, the people of Israel join in the same hymn of praise previously sung by the priests and Levites—the “Song of Moses”; the “Refrain of the Bible.”
Turning now to Revelation, chapter fifteen, we perceive a marvelous correspondence to these details in connection with the dedication of Solomon’s typical temple—so remarkable a correspondence that the conclusion seems fully justified that we are living in the period of time and witnessing the events connected with the dedication of the true temple. We have long believed, on the basis of many prophecies, that the temple class is nearly complete, just as Solomon’s temple was nearly, but not quite, complete when it was dedicated with those ceremonies and demonstrations of God’s acceptance.
We see, too, that the saints who “remain [in the flesh] unto the coming of the Lord,” have been in the court of sacrifice, close by the altar; they have been standing by the antitypical “sea,” the contents now mingled with the “fire” of God’s judgments in the “day of wrath.” And they, too, have been singing a song. Their song has been the same as that of the typical priests and Levites—the “Song of Moses”—but now with an added theme, “The Song of the Lamb.”
The “Song” Today
Have we heard that song, and participated in it? Yes, it is what we speak of as “the divine plan of the ages”—“present truth.” This great enlightenment upon God’s character and plan, the essence of the Law of Moses, and the Gospel of Jesus Christ, has “put a new song in our mouth, even praise unto our God.”—Psalm 40:3
And, as in the type, so in the antitype today, these saintly singers anticipate a great addition to the number who will join in this “Song of Moses, … and the Song of the Lamb”—not immediately, but as soon as the meaning of these dark days of trouble through which the world is passing, is recognized. And so they sing, “Who shall not fear, thee, O 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. 15:4
Another picture of the glorious outcome of God’s plan for the blessing of all his creatures is given us in the fourth and fifth chapters of Revelation. It presents a spectacle far more magnificent than the dedication of Solomon’s temple. It includes the exaltation of the church, the true temple, and following that, the reconciliation of the world of mankind. But it also contains details not directly related to these, and presents in a glorious drama the full accomplishment of what Paul speaks of as “the mystery of his will, according to his good pleasure which he hath purposed in himself: that in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him.”—Eph. 1:9,10
The scene is the glorious presence of Jehovah. The period of time is a span of 3,000 years, or more. The Lamb, recently “slain,” now also, “the Lion of the tribe of Judah,” has taken the sealed scroll. He has become the Executor of God’s program for human reconciliation and recovery. A hymn of praise is heard, called a “new song”: “Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us [Sinaitic MS, them] to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us [Sinaitic MS, them] unto our God kings and priests: and we [Sinaitic MS, they] shall reign on the earth.”
And then “the voice of many angels” was heard and the anthem swells to a resounding, full chorus. “And every creature which is in heaven, and on the earth, … and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him [God] that sitteth upon the throne, and unto the Lamb for ever and ever.”—Rev. 5:13