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What the Bible says about Song of Moses
(From Forerunner Commentary)

Exodus 15:1-18

Exodus 15 opens with the word "then," showing that the context of chapter 14 provides the background for this first "Song of Moses." Since Exodus 14 relates the crossing of the Red Sea and the drowning of the Egyptian army in it, the song exalts God's victory over Pharaoh and Egypt. Much of it records in triumphant, descriptive poetry the details of that miraculous deliverance of the Israelites.

The song falls into three parts: verses 1-5, 6-10, and 11-18. This division can be seen by the concluding words in the first two sections: "They sank [into the sea]." The first section introduces the subject matter generally, giving the credit for the victory to God and explaining what it meant to the Israelites. This latter point appears plainly in verse 2: "The LORD is my strength and song, and He has become my salvation; He is my God, and I will praise Him. . . ." The wording shows a progression of results: God acts strongly in His people's behalf, they praise or thank Him, and He saves or delivers them (either physically or spiritually) as their God.

This is indeed how God always works. He first reveals Himself, often by doing something for us that we cannot do for ourselves. Then, once we become aware of Him, we praise and thank Him and begin to develop a relationship with Him. At that point, the real work of salvation commences in and for us, and He becomes our God. Moses, in a few quick clauses, maps the salvation process!

The middle section amplifies the generalities of the first section by detailing the events of the Red Sea crossing, emphasizing God's participation. It was God's right hand that "dashed the enemy in pieces" (verse 6). In His burning fury, He "consumed them like stubble" (verse 7). At "the blast of [God's] nostrils," the sea parted and formed walls through which Israel could pass (verse 8). Finally, when the Israelites were through, God's "wind," His breath, pushed the waters back into place, covering and destroying the Egyptian army (verse 10). There can be no doubt who receives the credit for this astounding miracle!

Verse 9 captures the Egyptians'—particularly Pharaoh's—vengeful blood-lust against the Israelites. Their words, "I will pursue, I will overtake, I will divide the spoil," pictures them almost breathlessly running or riding after their fleeing former slaves with dogged determination. Contrary to Moses' claim that God would prevail, they say, "My desire [for vengeance] shall be satisfied on them. I will draw my sword, my hand shall destroy them." In the end, it is very clear who was right—and who was dead!

The final section begins with a phrase repeated multiple times throughout Scripture: "Who is like you, O LORD . . .?" (verse 11; cf. Isaiah 40:18). The question is rhetorical; the answer obvious: No one! No other Being in the universe is so excellent in holiness, so awesome and praiseworthy, and so able to work such wonders!

In verses 13-18, Moses puts on his prophet's mantle and predicts the results of God's tremendous act. The nations along Israel's route to the Promised Land would be terrified, panic-stricken, paralyzed with fear, that they would follow the Egyptians into total destruction (verses 14-15). In fact, Moses literally says, "They will be petrified!" (verse 16).

Moses sees the entry of Israel into the Promised Land as a foregone conclusion (verse 17). Why would he not? He had just witnessed God bring them through the Red Sea and defeat the greatest army on earth! It would be a little thing for God to guide and protect them through the wilderness and lead them over Jordan. In the flush of victory, he cannot imagine the 40 years and the tremendous struggle it would take until that occurred. Moses even foresees a sanctuary "in the mountain of Your inheritance," which some scholars believe refers to Mount Moriah, where Abraham sacrificed Isaac, and where the Temple was eventually built.

Finally, verse 18 trumpets the perpetuity of God's reign. It is hard to believe that it took 65 chapters for the Bible to refer to God as a king, but indeed, this is the first instance. It does it in grand style, as the triumphant conclusion to a marvelous psalm of praise and victory!

Richard T. Ritenbaugh
Moses, Psalmist (Part 3)

Deuteronomy 32:1-43

Moses' life was full of lessons and instruction, and at the end of his life, he left Israel and us a song that encapsulates much of what he learned about godly living. This is not apparent at first because it seems to be a prophecy of Israel's future, but Moses himself tells us in Deuteronomy 32:2 that his song concerns "doctrine" (KJV) or "teaching" (NKJV).

What is the doctrine he is trying to explain to us? The doctrine of God Himself! In this song, Moses is "proclaim[ing] the name of the LORD" (see also Exodus 33:12-23; 34:1-9)! He summarizes in Deuteronomy 32:4 exactly what he means: "He is the Rock, His work is perfect; for all His ways are justice, a God of truth and without injustice; righteous and upright is He." An accurate conception of God is a Christian's first concern, for if we truly understand God, we will respond properly to Him and live in a godly manner.

Moses' song breaks down into five sections:

1) Introduction (verses 1-4);
2) God's faithfulness versus Israel's faithlessness (verses 5-18);
3) God's just chastisement of Israel (verses 19-33);
4) God's eventual compassion on Israel (verses 34-42);
5) Conclusion (verse 43).

From this simple summary of the song, we can see the main themes Moses is attempting to expound. First, God is always faithful, right, just, provident, and merciful in all His dealings with Israel. God Himself "found" Israel, and nurtured, protected, and instructed its people "as the apple of His eye" (verse 10). He gave them the best and "choicest" of the earth (verse 14).

Second, the Israelites always forsook Him and turned to other gods, even to the point of sacrificing to demons (verses 15-18). It is the height of irony that Moses uses the term "Jeshurun" to name Israel, as it means "upright one"! Whether this means that God saw Israel in this idealistic way or this is how the Israelites saw themselves is not known, but their actions certainly show them not to be worthy of the name.

Third, God's reaction to their idolatry—various deadly disasters ending in scattering (verses 23-26)—is justified by their faithlessness to the covenant (verses 19-20). Even so, God restrains His wrath, "fearing" (that is, "worried" or "concerned") that Israel's enemies would misunderstand His actions against Israel and take credit for its downfall themselves (verse 27). Moses concludes this section by saying that this happened to Israel because they failed in two areas: 1) foreseeing the consequences of their behavior, and 2) failing to understand God's character.

Fourth, though God takes vengeance and inflicts punishment, He is also a God of compassion and mercy (verses 35-36). Once He sees that the remnant of Israel learns its lesson—that the gods they worshipped are nothing compared to the true God (verses 37-39)—He will pardon them so they can resume their relationship. Maybe then they will understand that what God says He will do—and does in abundance (verses 40-42)!

To conclude the song, Moses brings in a New Covenant image of the Gentiles rejoicing with Israel because God is faithful to His promises and will provide atonement for His people (verse 43). As Paul shows in Romans 15:8-12, it is through the atoning work of Jesus Christ that salvation has come to both Israelite and Gentile, and they can now sing praises together as His people, spiritual Israel.

After the song was sung, Moses gives Israel a final bit of advice: "Set your hearts on all the words which I testify among you today. . . . For it is not a futile thing for you, because it is your life, and by this word you shall prolong your days . . ." (Deuteronomy 32:46-47). Because of our calling, we have an even greater reason to take this advice from God's servant Moses, a psalmist.

Richard T. Ritenbaugh
Moses, Psalmist (Part 4)

Isaiah 30:26

Isaiah makes a statement that may elaborate on the role of the sun in the Day of the Lord. Most sixth graders can easily enough deduce the meaning of “the light of the moon will be as the light of the sun.” The moon reflects the sun's light, so if the sun were to increase in strength sevenfold, the moon's light would increase commensurately. While some folk interpret the increase in the sun's brightness to be symbolic, relating it to Christ's radiance and such, a literal meaning is more pertinent.

A conventional view of the sun is that is it a “main sequence” star. Astronomers classify stars on a continuum based on size and heat, both of which relate to internal characteristics of a star. Some are red, some white, some small, some big, some hotter than others. Average stars are classified in the “main sequence.” In the past, the sun was considered main sequence, that is, as stars go, pretty much as an average Joe.

More recently, however, scientists who study these things have come to view the sun as at least a mildly variable star. A variable star is usually not main sequence. It is one that, for any number of reasons, fluctuates in brightness. One reason for this fluctuation can be the internal functioning in the star. These stars expel large amounts of matter, usually in the form of gas, and with it, heat, light, and what is called solar wind. When it expels gas and solar wind, as in the coronal mass ejection of 1989, it not only affects brightness and heat, but it plays havoc with the earth's magnetic fields. It is becoming apparent, too, that this disruption can, in turn, trigger seismic and volcanic activity.

How disruptive is disruptive? Well, the coronal mass ejection of 1989 turned out the lights in large areas of northeast America for days. A similar event in 2012 was absolutely massive, but missed the earth. If a major flair or coronal mass ejection came close to the earth, it could well lead to the levels of destruction we read of in Isaiah 30 and Revelation 8, 16, and 18.

What a difference can a single day bring? Lika Guha-thakurta, a NASA scientist, writes in NASA Science News:

The sun . . . is a variable star. But it looks so constant. . . . That's only a limitation of the human eye. Modern telescopes and spacecraft have penetrated the sun's blinding glare and found a maelstrom of unpredictable turmoil. Solar flares explode with the power of a billion atomic bombs. Clouds of magnetized gas . . . big enough to swallow planets break away from the stellar surface. Holes in the sun's atmosphere spew million mile-per-hour gusts of solar wind. And those are the things that can happen in just one day.

Here are a few of the many scriptures that might refer to intense solar activity during the Day of the Lord (or even during the Tribulation):

» Deuteronomy 32:22: Intriguingly, in the Song of Moses, God refers to His use of heat as He punishes apostate Israel. This passage describes an extremely intense, penetrating fire.

For a fire is kindled by My anger, and it burns to the depths of Sheol, devours the earth and its increase, and sets on fire the foundations of the mountains. [ESV]

» Isaiah 11:15: Here, God says He will

. . . utterly destroy
the tongue of the Sea of Egypt,
and will wave His hand over the River
with His scorching breath. . . . [ESV]

» II Peter 3:7: Peter's comments here may refer to the Day of the Lord.

But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly. [ESV]

Charles Whitaker
What a Difference a Day Makes


 




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