Are you, by chance, acquainted with the story of Hamlet? He's the Prince of Denmark, who comes to suspect that the recent death of his beloved father, the King, was the evil-doing of his father's own brother. Who upon the death of the King, not only ascended to the throne, he married the dead King's widow, his brother's wife, Hamlet's mother. But how can Hamlet's suspicions be made certain? In the middle of the story, a troupe of actors arrives at the palace, and it sparks an idea in Hamlet's mind. He asks them to perform a well-known play entitled The Murder of Gonzago. But to the play, Hamlet adds some dialogue of his own. Dialogue that portrays a murder parallel to what he believes to be his uncle's murder of his father. Hamlet says to himself, I have heard that guilty creatures sitting at a play have by the very cunning of the scene been struck so to the soul that presently they have proclaimed their malfactions. For murder, though it have no tongue, will speak with most miraculous organ. I'll have these players play something like the murder of my father before my uncle. I'll observe his looks, I'll tent him to the quick. The play's the thing wherein I'll catch the conscience of the king.
As the play then unfolds and the specific scene with the added dialogue draws near, Hamlet with a keen eye takes note of his uncle, watching for his reaction to the drama on stage. And at the precise moment, Hamlet gets what he wants. His uncle recoils in guilt. And later in the privacy of his bed chamber, confesses the murder.
It was a story within a story, this scene from Shakespeare, a play within a play, a minor drama that by means of imitation, thrust the audience's attention toward a much more significant drama. The ultimate drama that demands our real attention and preoccupation.
What do you realize, friends, that this is the same literary feature that distinguishes itself on nearly every page of the sacred scriptures? Like all true evangelicals, we love the Bible. Don't we? We believe the Bible, we readily affirm the inspiration and authority of the Bible. But beyond this, and I suppose really because of it, we do not regard the Bible as a haphazard patchwork of unrelated religious and moral texts sewn together in a single volume like the book of virtues, for example. Rather as a testimony to the divine superintendents of the Bible, we understand it to be a spirit-inspired record of one story, a record of the revelation of one pervasive storyline with all of the little stories in their various ways, intentionally telling some small portion of the one overarching story. Now does this diminish the importance of the little stories of the Bible? Quite to the contrary, it elevates them. The story of David and Goliath, for example, is an authentic historical account that all by itself bears some value for us. As do the real-life experiences of Abraham and Isaac and Joseph and his brothers and Ruth and Naomi. At the same time, however, each of these are only minor dramas that through various means of imitation seek to thrust our attention toward a much more significant drama. The ultimate drama of the Bible that calls for our real attention and preoccupation, the drama that just so happens to be said before us in the Lord's table this morning.
Now with all of the minor dramas recorded for us in the Old Testament, there is one upon which the New Testament writers most frequently depend in their telling of the ultimate drama. And that, dear friends, is the story of the Exodus. God's mighty deliverance of the Israelites from their enslavement to Egyptian bondage. Like Hamlet's play, it's a story within the story. But a story so imitative of the ultimate story, it becomes something of a source text, furnishing the New Testament writers with specific language and imagery to communicate the ultimate drama, the eternal deliverance of God's people from their enslavement to sin. The fact of the matter is the very word redemption that we use so frequently, commonly is language drawn from the Exodus accounts. Did you realize this? The God's people were redeemed from their slavery in Egypt and how so by the provision of a Passover lamb without spotter blemish. And so then, in the telling of the ultimate drama, how did the New Testament writers frequently speak of salvation? They tell us that God redeemed his people out of bondage. How so, by the means of the sacrificial death of his own son, a Passover lamb without spotter blemish? It's imagery borrowed from the Exodus account. The fact of the matter is for in several facets of the Exodus story, the Exodus pattern, are recapitulated in the life of Jesus Christ himself. Did you know this? For example, what God says to Pharaoh about Israel, Israel is my first born son. God later says concerning Jesus, this is my beloved son. As the nation of Israel went down into Egypt and was later brought up again, so the gospel of Matthew tells us of the descent of the family of Jesus into Egypt and their subsequent return, thus applying to Jesus what God had said concerning Israel out of Egypt I have called my son. It's Exodus language. Jesus 40 days of testing in the wilderness are a parable, parallel to Israel's 40 years of testing in the wilderness. And it is interesting that of all the replies of Jesus to the devil in the wilderness, they are all drawn from a context in Deuteronomy that specifically recalls Israel's wilderness wandering. Moreover, it's no coincidence that both periods of testing, Israel's and Christ's come as a sequel to an experience of baptism. In so many ways, the Exodus event is recapitulated in the life of Jesus, which is why then we're not surprised to discover that his crucifixion is referred to on occasion as his Exodus, Luke 9. So you see that ancient story real and powerful all by itself is but a minor drama that by means of imitation seeks to thrust our attention toward the more significant drama, the ultimate drama. And my dear friends, have we not seen this to be the case again and again throughout the revelation? For nearly two years now, what has Connie had a singing? To him who loves us and has freed us from our sins by his blood and has made us to be a kingdom and priest to serve his God and father, what is that? Beloved, it's taken right out of the book of Exodus. It's Exodus language. Do you recall, for example, the specific judgments associated with the sounding of the seven trumpets, chapters 8 and 9? What were they? Plagues. Plagues that imitate the Exodus plagues. And what is the symbolic name of the great city that seeks to kill God's witnesses? Chapter 11, Egypt. Who is the enemy that seeks to destroy God's people? Chapter 12, the great red dragon, known in the Old Testament as Leviathan, a title actually applied to the Egyptian Pharaoh. Do you recall the place where the woman finds protective shelter from the dragon in the wilderness? And how does the dragon seek to destroy her by means of drowning? How was she saved? The earth supernaturally acts on her behalf. Is this all coincidence? Not hardly, friends, it's all Exodus language. Intentionally used, you see, to tell the bigger story.
Well, it's here then in chapter 15 that we now find the most comprehensive use of Exodus typology anywhere in the revelation. In just eight short verses, we see the plagues, verses 1, 6 and 8. We see a red sea with God's delivered people standing on its shore, verse 2. They have instruments of worship in their hands, verse 2, as did Maryam and the ancient women of Israel. And they are said to be singing the song of Moses, verses 3 and 4. Finally, then, in verses 5 through 8, John is reminded of the giving of the law at Sinai as he sees the tent of the testimony and the smoke of God's frightening presence. It's all Exodus language friends. The little story serving to illustrate the big story.
You say, well, okay, okay, you've made your point. John couches much of the revelation in Exodus terminology. So what? Why should this make any difference whatsoever to me? Who cares? My friends, I want to tell you the original readers of this revelation would have cared very deeply I assure you. As people well acquainted with the Old Testament scriptures, they would have immediately recognized this Exodus imagery and as people living under the reality of violent persecution, it would have immediately provided them with renewed assurance as it should you. Why? Because like no other event in the Old Testament, the Exodus reminds us of the lengths to which God will go to secure a unique and eternal relationship with his people. I will be your God and you will be my people. It's the Exodus promise. It is the declaration of God to enter into a covenantal relationship with human beings. Well, you see, friends, the revelation and not only seeks to establish the basis for that relationship, the sacrifice of the Lamb, it seeks to display the fulfillment of it in its consummated expression. In other words, it's almost as though John is trying to say to us, God will keep his word
to say it a bit differently. John envisions our eternal future in terms analogous to our inscripturated past so that we will see the consummated fulfillment of our covenantal relationship with God in the context of its ancient promise. And that now is what this is. Here in a prophetic vision of the last day, John sees that God's true Israel has experienced the final Exodus. But my friends, you know the Exodus pattern, such a deliverance presupposes the occurrence of something prior, as was the case with the Egyptians of old, the destruction of God's enemies, which then is what this chapter is all about. So let's, for this morning, ask of it three questions. First, what is the means of the final Exodus? What is the means of the final Exodus? Secondly, who is the source of the final Exodus? And third, what is the response to the final Exodus? Firstly, then what is the means of the final Exodus? Well, you can take a pretty good guess at this business if all you know is the original Exodus story. Let me show you what I mean. You recall the prior seven full series of judgments we came across in chapters eight and nine. How were they defined as seven trumpet judgments? Seven trumpet judgments, reminding us of what Old Testament story? The fall of idolatrous Jericho, the entrance of God's people into the promised land by virtue of the destruction of their enemies, but by what means was this great event accomplished by the means of the sounding of seven trumpets. Now in this, John's last series of seven full judgments, our attention is not drawn to seven trumpets but to seven plagues. Reminding us of what Old Testament story? The fall of idolatrous Egypt, the liberation of God's people from bondage by virtue of the destruction of their enemies, but by what means was this great event accomplished by the means of devastating plague, blood and power. Now watch, verse one. Then I saw another portant in heaven, great and amazing. He catched that word portant. If you have an NIV, I believe it reads, sign, a great sign, great and amazing. Now we've come across that word before, haven't we? It's a term that John uses with very specific intention in view. It doesn't merely denote something supernatural like a simple miracle, but it denotes something supernatural that points beyond itself to something much more important than any display of power. In fact, this is the third mention of this term. You remember the first two? Keep your finger here and go back to chapter 12. It's not been that long ago, we were there. Chapter 12, verse one, a great portant, there it is, appeared in heaven. What is it? A woman clothed with the sun, with the moon under her feet, and on her head a crown of 12 stars. But this is a sign, you see. Its design is the point beyond itself. In this case, it points to the messianic community, the people of God. Verse three, then another portant, the second appeared in heaven. What is it? A great red dragon, but is John asking us to believe in fantasy? No friends, this is a portant. Remember a sign. The dragon, verse nine, tells us signifies Satan himself that ancient serpent who seeks to destroy God's people. Now here, back in chapter 15, John sees another portant that completes this trio, another sign. Only you'll notice that unlike the prior two, a pair of adjectives modifies this portant. This portant, John says, is great and amazing. That second term is such a rich word. It speaks of something that is a cause of great wonder, something captivating, something so remarkable. It arouses great amazement on our parts. And what's interesting in the Bible is that it is only ever used to speak of God, who he is, or what he does. So what is this portant? Great and amazing. John tells us seven angels with seven plagues, which are the last. It is the last in John's series of seven fold judgments. Now we've seen the seven seal judgments, seven trumpet judgments. We heard about seven thunder judgments, though the outpouring of them was withheld or rescinded. Now we come to the final set of seven judgments, seven plagues. But my dear friends, lest you misunderstand, I need to remind you of something we've explained to you before. These three sets of seven fold judgments, seals, trumpets, now bowls, are not to be thought of as occurring chronologically. Remember this? So that you should not regard them as set next to each other and one following on the heels of another in one long linear movement of 21 judgments. Each of these three sets of judgments I would remind you culminate with the consummation, the final judgment. They can't then be understood chronologically. Rather, as we've discovered, John recycles the same period of time. The unfurling of these three sets of judgments then span the entire period between the two comings of Jesus Christ. In fact, to help you see this a bit more clearly from the immediate context, let me draw your attention to the specific objects of these particular judgments. In chapter 16, verse 2, John tells us that these plagues are poured out upon people who have identified themselves with the beast. But we know about the beast. Who's the beast? The beast is the agent of the dragon that seeks to destroy the church. But during what time period does this occur? We learned this back in chapter 12, the time period subsequent to the dragon's failure to destroy the child Jesus Christ, the time period subsequent to his resurrection and ascension into heaven. In other words, the beast is after the church during the time period between the two comings of Jesus Christ expressed in many and various forms. In the first century, of course, expressed in Rome itself. It's the same period of time in which the seal judgments occur. We discovered that. It's when the trumpet judgment sound. We learned that. And here now, friends, it's when these plagues are poured out. You say, but our John says that these seven plagues are the last. Yes, friends, yes. But last in what sense? Don't read your own agenda into John's writing. Last, not by virtue of the order in which they occur in time, but last by virtue of the order in which John witnesses them in his vision. He explains what he means. You see in the very next line, for with them the wrath of God is ended or better yet completely expressed altogether fulfilled. Think of it like this. Let me illustrate. Maybe it'll help. John is painting a landscape. His theme, the wrath of God on his enemies. Firstly, then, with his brush, he paints the judgments associated with the seals. If you paint by numbers, you might say John fills in one third of the numbers. Now, the wind complete, those images all by themselves are frightening, but the painting is it done. Then John dips his brush into a different color and paints the judgments associated with the trumpets. Though still not finished, it is a more complete vision of divine wrath and thus even more terrifying. Another of the third of the numbers have been filled in. But even at this point, the landscape of God's wrath is not yet complete. It is only seen in the fullness of its graphic brilliance when, in addition to the images already painted, John adds to his canvas the color of these seven play. Now says the inspired artist, I'm done. I'm finished. The picture of the landscape of God's wrath against his enemies now lacks nothing. If you have to think of these judgments in terms of any kind of progression, then think in terms of the progression of intensity. The seal judgments are said to affect one four. The trumpet judgments are said to affect one third. The thunder judgments withheld, we can only assume one half here now at the seven plagues. There are no more fractions, because in chapter 16 we discover all of the followers of the beast without exception are made the objects of God's judicial plagues. The fact is after chapter 16, I hinted at this as we began this morning, it's something of a race to the end of the book because the remaining chapters only served to one pack unfold the cumulative effect of these seven plagues. And so you see, with each swipe of the brush, more color is added to the picture of God's wrath against his enemies. And so you see, for instance, as, oh, John is saying to people who are not Christians, do not reject the true God for another day, because every time you refuse the gospel, the noose already around your neck becomes progressively tighter. The ever-present reality of divine judgment in your life becomes more intense. What have we discovered last Lord's day? Wrath exists now. Judgment has already begun. And how does John define all of this beloved at the very outset? In the very first verse, this is a great and amazing portent. Great and amazing John, how saw. What did the first portent signify? God's people. What did the second portent signify? The Great Red Dragon. What is a relationship between these two? The second, with all of his followers, seeks to destroy the first. Here, then, is the third portent. And it's a replay of the Exodus. The outpouring of the plagues of God's wrath upon his enemies to what end? To the end, they will be eternally destroyed. And God's people eternally freed. It's the means of the final Exodus. That's why this portent is so great and amazing. It brings about the destruction of God's enemies and the final and complete and eternal freedom of God's people. Now, here's our second question. Who is the source of the final Exodus? The means of this final Exodus are the plagues. But who is the source of these plagues? And thus, ultimately, the source of the final Exodus itself? Well, before we answer this, I need to show you something really important about how this business is laid out. Look at how verse 1 ends. For with them, the wrath of God is ended, completely expressed. Now look at the end of verse 8. No one could enter the temple until the seven plagues of the seven angels were ended, completely expressed. It's the very same idea as verse 1, isn't it? In fact, the very same word is used. Angels with plagues bringing about the complete expression of the wrath of God, verse 1, verse 8. What a coincidence. No, my friends, it is an intentionally employed literary device referred to as an inclusio. It's a framing technique that not only sets the boundaries of the beginning and end of a section, but identifies the primary emphasis of the section. Here, the primary emphasis of verses 1 through 8 is the complete expression of the wrath of God on His enemies. But here's what's very interesting. Well, in verse 1, John makes a general announcement of the complete expression of the wrath of God on His enemies. He refrains from developing it more thoroughly until verse 5 through 8. Squeezed in between these two sections is a vision of all of God's people in heaven. And what are they seen to be doing? Responding to something that from their point in time has already taken place. The complete expression of the wrath of God on His enemies. You say, well, why this shifting of gears can't John say focused on the subject at hand? Well, but he is focused on the subject at hand. This is very much you see what he did in chapter 7. Maybe you've forgotten my friends, but through chapter 6 and then into chapter 7, John is speaking about the seal judgment, seal number 1, seal number 2, on and on he goes. But before he gets to the end of that discussion, he stops dead in his tracks and he says, wait a minute. Let's make certain of something before we dare go any further. Before any of this ever even begins, God's people must be sealed, marked out as God's own and thus protected from all of this wrath. Now, he could have done it before he began his discussion on the seven seals, but he doesn't. He interrupts his discussion. Why? Because by virtue of the interruption, we'll listen better. We'll understand more and appreciate what he's saying.
And that's what John is now doing once again here, only an even more significant way. Upon announcing his theme, the complete expression of the wrath of God on his enemies, John immediately fast forwards his thoughts to the people of God in eternity. For what reason? Not only to assure us that we will be exempt from this wrath, about which he is to speak, but to show us that in heaven we will actually give praise to God for his expression of it. Now, we'll say that interruption for our conclusion, for the moment, then pick up the original idea, verse 5, after this I look, in the temple of the tent of witness in heaven was open, and out of the temple came the seven angels with the seven plagues robed in pure bright linen, with golden sashes across their chests. Here, friends, are the aforementioned seven angels from verse 1. Now, seem to be wearing robes of brilliantly white linen with golden sashes across their chests, holding up these long flowing garments. They're clothing, you see, reflects their purity, their dignity, and status, the sacredness of their function. It may also be a way of identifying their close association with the resurrected Christ, who in chapter 1 is seen to be wearing these same clothes. Then one of the four living creatures gave the seven angels seven golden bowls full of the wrath of God. Since we've come across these four living creatures, they are, I would remind you, the most elite of the angelic beings given the fact that of all of the millions of angelic hosts in heaven, the four living creatures stand nearest to the throne of God, chapter 4. They bear a combination of features that are unique only to them, the four living creatures. Moreover, as we come across them in the book of Revelation, we see that they are repeatedly engaged in two tasks, the leadership of worship and the administration of justice. In fact, the last time we came across the four living creatures, do you recall what they were doing? Summoning forth the four horsemen of the apocalypse. Now in keeping with their ministry of judgment, one of the living creatures is seen to give a bowl to each of the seven angels, a bowl. Not like the deep mixing bowls with which we're accustomed, these were very wide bowls so that they were shallow, nearly flat like large saucers so that their contents could be poured out easily and quickly. And here is John's season. They are filled to their brims with the complete expression of the wrath of God.
But let's back up for a moment. What's the significance of John's vision here of what he calls the temple of the tent of witness? While more in keeping with the original, the intent of the original, it really reads like this. After this I look and the temple that is the tent of witness, he defines the temple as the tent of witness. Maybe your translation says the tent of testimony? What is this? Remember the Exodus pattern. Begin to think in these kind of categories, beloved. After crossing the Red Sea, these relights come to the foot of Mount Sinai, where in front of that smoking mountain they received the two tables of the law. The ten commandments otherwise known as the tables of the testimony, which is how John here now defines the opened temple, the tent of testimony. Now this is very interesting, especially given the fact that this is not the first time John has seen the opened temple in heaven. Back in chapter 11 at the sounding of the seventh trumpet, John sees this same temple opened. But what in particular was said before him on that occasion? The Ark of the Covenant, in which the ten commandments were contained. But John doesn't see the ten commandments. He only sees the Ark. The Ark upon which blood was sprinkled to a tone for the violations of those ten commandments contained inside. This time, however, John sees this temple opened in heaven, but there is no Ark. Here the open temple is defined purely on the basis of God's inflexible law, which means what? Bad news for sinners. It means that that which is forthcoming from this place will contain no mercy, no opportunity for atonement, only raw justice on the basis of the holy law of God. In other words, from such a place we can only expect wrath. But who's wrath? What does this tell us? Look at it. Firstly, the angels who dispense these plagues are clearly said to come out of the temple. In other words, from the presence of God, this wrath comes from him. And who is it that supplies these seven angels with seven full bowls of wrath? One of the four living creatures, nearest to the throne of God. This wrath comes from him. Moreover, friends, what does John say about this open temple he sees versus eight? And the temple was filled with smoke from the glory of God and from his power. Is that language unfamiliar to you? When God descended on Mount Sinai, the entire mountain was covered in smoke, so much so that the people couldn't yet near it. When God descended upon the tabernacle in the wilderness, it was covered in smoke, so much so that Moses itself inclined toward intimate communications with God could not even himself get near to it. When God descended upon the temple in Jerusalem, it was covered in smoke, so much so that the priests themselves couldn't get near it. What is this smoke? It is a symbol of the terrifying presence of the glory and power of God. Why mention it here? So that we might not mistake the fact that all the judgment that comes out of this place finds its source in God's own immediate presence. And by the way, beloved, when such a God has been on judgment, nothing or no one can stay his holy hand and no one could enter the temple until the seven plagues of the seven angels were ended. No prayers for mercy, no intercession, only law, and wrath from the very being of God. Verse 7 tells us matter effectively, doesn't it? That the golden bowls are filled with God's wrath. The God notice John conveniently adds, who lives forever and ever, which if you are a non-Christian this morning, ought to fright you more than anything. Do you realize this is the wrath of a God whose existence has neither beginning nor end? Do you realize what this means? You can persist in your refusal of the gospel for the totality of your life. But when you die, my friend, whether your life ends in a blaze of glory or a meaningless whimper, God will be there to meet you. It's like the classic horror story, except that in this case it's not fiction. You're wrong from the thing you fear. You take refuge behind the door. But when you turn around, what do you find? That the very thing from which you've run, you've walked inside with you. God is there. Always, eternally, with his wrath for those who refuse the tender mercies found in his son, Jesus Christ. It could only be the most distorted or diluted kind of heart and mind that would knowingly enter into such an eternity. The fact that such was the case with every one of us here this morning, before God showed us his way of salvation in Jesus Christ, but for the grace of God alone, this was my destiny. And your destiny, Jesus has made all the difference. And he still makes all of the difference for any who will stake their eternal hope on him. He's the Savior. And this, friends, is what salvation is. Perhaps you've scratched your head these months. Why, these scenes of judgment over and over and over again. And when you're about to get impatient with me, you remind yourself, oh, well, after all, it isn't a Bible. Why, then, in a Bible? Because until you get this, you'll not understand what salvation is.
This is what salvation is, friends. Deliverance from the entanglement and enslavement to sin, judgment, and the wrath to come. And so if you want this Exodus, you need to follow the greater Moses. You must have Jesus Christ alone for your Savior. Do you want him? Tell him so. Because if you really want him, it's the clearest indication that his work of deliverance has already begun. But what happens to such people? If eternal wrath is not our destiny, then what? This brings us to question number three. What is the response to the final Exodus? What is the response to the final Exodus? And by this, of course, friends, I mean, the response of those who have been really delivered. What is our response to the final Exodus? The answer is worship in the very presence of God himself, verse two. And I saw what appeared to be a sea of glass mixed with fire. We've been given a vision of the sea of glass before, haven't we? Remember, chapter four, where John makes this attempt to describe for us the very throne room of God? And what is it that extends out from God's throne? A sea of glass? When we consider its usages in the Old Testament, its Old Testament counterparts, we discover that at that sea of glass is a graphic way of illustrating God's transcendence. The God is separate from us, all together separate from us. There is this sea of glass that separates him from all of his creatures. Now, friends, this very same sea of glass that we were introduced to in chapter four is now seen to be mixed with fire. A sea of glass mixed with fire? How can both water and fire exist together? This is apocalyptic, you can do whatever you want, okay? Here, the sea of glass is mixed with fire. In other words, this is a truly red sea. But why mixed with fire with only one clear exception in the entire of this book? Every single time, over 20 plus times, the revelation uses the word fire. It is always in a context of judgment. Fire is always a metaphor of divine judgment. Even remember from last Lord's day, chapter 14, verse 10, and they will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. Here, this sea of glass is mixed with fire. It is a red sea in this instant signifying the judgment of God. But notice, there are those who have successfully passed through this red sea, this sea of judgment. Who are they? What did I see? Those who had conquered the beast and its image and the number of its name. That's language in the revelation from people who are Christians, truly Christians. In other words, people who had been faithful to Jesus Christ, even up to and including their death in allegiance to him if necessary. In the language of chapters two and three in the letters to the churches, these are overcomers, though who have persevered in their allegiance to Jesus and by doing so inherited all of the promised blessings of eternal life. They're all there. Notice standing beside the sea of glass. That is my friends on God's side of the sea of glass. It's the Exodus all over again, you see. Here are these people standing victoriously on the other side of the shore of the red sea. Remember that scene from Exodus 15? It's gruesome. Laughing up on the shore are the dead bodies of all the Egyptians. But here, standing on that side of the red sea, God's side are his people. Notice with harps of God in their hands. With harps of God in their hands. Haven't we met these people with harps before? In the prior chapter, my friends, who was said to have the harps in their hands singing praise to God, the 144,000 and who were the 144,000, the full complement of the people of God. The 144,000, chapter seven tells us, who had been sealed by God so as to be protected from his wrath. You, my Christian friend, are here. Here we are, all of the people of God now having crossed the red sea, bounded God's transcendence. Our enemies drowned before us in judgment. And what are we singing? And they sing the song of Moses, the servant of God, and the song of the Lamb. But my friends, we're not to think of this as two different songs. That little word and there, that conjunction is what we call an explanatory conjunction for those of you who are Greek students. It is an effectogenical conjunction. So the idea is we sing the song of Moses, the servant of God. That is the song of the Lamb. It's one song. You say that art, how can the song of Moses and the song of the Lamb be the same song? It's because all along the little story was designed to imitate the big story. It's because the first Exodus was intended to pre-figure the final Exodus, both of which was comprised of the same two components. The deliverance of God's people by the means of blood and power and to the destruction of their enemies in judgment. It's the same song beloved because it exalts the same event, the first for shadowing the even greater accomplishments of the second. Now listen to what we sing. Great and amazing are your deeds, Lord God, the Almighty. Almighty here, in contrast to some other places, does not speak merely of God's limitless power, the unique word used here gets it something much more significant. The word here speaks of his sovereign authority that is unmatched. That is unrivaled. That is unchallenged because it is unchallengeable. Now the way the parallelism works here, friends, in the poetry is like this. The second line explains the meaning of the first. Look at the first line. Great and amazing are your deeds, Lord God, the Almighty. And what does this mean? Just and true are your ways, king of the nations. So here we are, we are worshiping. We're acknowledging God's unmatched kingliness. But what specific expressions of his sovereignty do we hear have in mind? Notice his great and amazing deeds, his just and true ways. But what great and amazing deeds, what just and true ways. Remember the Exodus pattern. On the other side of the red sea, the people praised God for his judgment of their enemies. Remember the first line of that song? You have cast the horse and the rider into the sea. Now remember this context, beloved. What has already been defined as great and amazing? Verse 1, the sign of God's final judgment of his enemies. What is spoken of as being just and true? Look at chapter 16 verse 4, verse 5, and I heard the angel of the waters say, you are just a holy one who are and were for you have judged these things. Look at verse 7, and I heard the altar respond, yes, O Lord God, the Almighty, your judgments are true and just. You may not realize this, beloved. But in the revelation, all of the singing to God in worship is characterized by three themes, creation, salvation, judgment. This is what people sing about in heaven, okay? Creation, salvation, judgment, and here we are. On the other side of the sea of glass, near to the throne of God, glorified human beings, having been made altogether righteous, singing praise to God for the exercise of his judgment upon all those who opposed him. Now, how would you like that next Sunday morning? We're going to model the revelation. We're going to sing about eternal judgment. We're a little more politically correct than the angels, aren't we? No, there's no weak sentimentalism here. How could a loving God send my nice next door neighbor to hell in heaven where we will be made holy as he is holy?
We will respond to the Exodus in worship between now and then. You've got to get there.
I'm not saying we need to be happy about singing about that next week. I'm saying that our thoughts about what we need to be worshiping about needs to be informed by what we see taking place in heaven. Look at the song as it unfolds, Lord, who will not fear and glorify your name? Why? For you alone are holy. There is none like you. All nations will come in worship before you. Why? Why will all the nations come in worship before you? Because your judgments have been revealed.
You know, my friends, even though we're the ones singing this song, this is looking at us in the future, even though we're the ones singing this song in response to our experience of the Exodus. Please take note that the entirety of its content is about God. We don't even manage to mention ourselves once here and more to the point. It's worship with lyrics exclusively devoted to the celebration of the manifestation of God's judgment. It's the righteous response to the Exodus.
Why are we singing? Why are we rejoicing? Why are we exulting? Why are we not weeping and chafing and cringing and suffering and gnashing because through the means of the Passover Lamb,
God provided us a way of deliverance, bearing shame and scoffing rude. In my place condemned he stood, sealed my pardon with his blood, hallelujah. What a save this beloved is always the big story. This is the ultimate drama to which all of the minor dramas by imitation point. And so if it is deliverance from judgment that you seek,
paint the little indoor posts of your house with the blood of the Lamb that God himself has provided for you. Let's pray together shall we.