Revelation of John 15:3 · Bible study
Revelation 15:3 Commentary: Song of Moses and the Lamb
Greek · 10 what the commentators say
Meaning in one sentence
How are the song of Moses and the song of the Lamb related in Revelation 15:3?
Research Summary
- Meaning: The redeemed sing the unified song of deliverance echoing Exodus 15, praising God’s works and ways.
- Key words: ᾄδουσιν (present tense, ongoing singing), ᾠδή (song), παντοκράτωρ (Almighty), βασιλεὺς (King) with a textual variant on the object.
- Main debate: The exact wording of “King of saints” vs “King of nations” vs “King of ages”; whether the two songs are identical or simply parallel.
- Theological theme: Unity of redemption across covenants; God’s justice and truth revealed in his deliverance.
- Best use: In teaching the continuity of salvation history and encouraging worship that spans all of Scripture.
Translation Comparison
BSB Berean Standard Bible 2020
and they sang the song of God’s servant Moses and of the Lamb: “Great and wonderful are Your works, O Lord God Almighty! Just and true are Your ways, O King of the nations!
WEB World English Bible 2000
They sang the song of Moses, the servant of God, and the song of the Lamb, saying, “Great and marvelous are your works, Lord God, the Almighty! Righteous and true are your ways, you King of the nations.
KJV King James Version 1769
And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.
ASV American Standard Version 1901
And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, O Lord God, the Almighty; righteous and true are thy ways, thou King of the ages.
YLT Young's Literal Translation 1898
and they sing the song of Moses, servant of God, and the song of the Lamb, saying, `Great and wonderful are Thy works, O Lord God, the Almighty, righteous and true are Thy ways, O King of saints,
Darby Darby Bible 1890
And they sing the song of Moses bondman of God, and the song of the Lamb, saying, Great and wonderful [are] thy works, Lord God Almighty; righteous and true [are] thy ways, O King of nations.
Douay-Rheims Douay-Rheims Bible 1899
And singing the canticle of Moses, the servant of God, and the canticle of the Lamb, saying: Great and wonderful are thy works, O Lord God Almighty. Just and true are thy ways, O King of ages.
Translations in other languages (10 available)
Y cantan el cántico de Moisés siervo de Dios, y el cántico del Cordero, diciendo: Grandes y maravillosas son tus obras, Señor Dios Todopoderoso; justos y verdaderos son tus caminos, Rey de los santos.
E cantavam o cântico de Moisés, o servo de Deus, e o cântico do Cordeiro, dizendo: Grandes e maravilhosas são tuas obras, ó Senhor Deus Todo-Poderoso! Teus caminhos são justos e verdadeiros, ó Rei das nações!
Et ils chantent le cantique de Moïse, le serviteur de Dieu, et le cantique de l’agneau, en disant: Tes œuvres sont grandes et admirables, Seigneur Dieu tout-puissant! Tes voies sont justes et véritables, roi des nations!
und sangen das Lied Mose' s, des Knechtes Gottes, und das Lied des Lammes und sprachen: Groß und wundersam sind deine Werke, HERR, allmächtiger Gott! Gerecht und wahrhaftig sind deine Wege, du König der Heiden!
En zij zongen het gezang van Mozes, den dienstknecht Gods, en het gezang des Lams, zeggende: Groot en wonderlijk zijn Uw werken, Heere, Gij almachtige God, rechtvaardig en waarachtig zijn Uw wegen, Gij Koning der heiligen!
E cantavano il cantico di Mosè, servitore di Dio, e il cantico dell’Agnello, dicendo: Grandi e maravigliose sono le tue opere, o Signore Iddio onnipotente; giuste e veraci sono le tue vie, o Re delle nazioni.
A śpiewali pieśń Mojżesza, sługi Bożego, i pieśń Barankową, mówiąc: Wielkie i dziwne są sprawy twoje, Panie Boże wszechmogący! sprawiedliwe i prawdziwe są drogi twoje, o królu świętych!
и поют песнь Моисея, раба Божия, и песнь Агнца, говоря: велики и чудны дела Твои, Господи Боже Вседержитель! Праведны и истинны пути Твои, Царь святых!
唱 神 僕人 摩西 的歌 和 羔羊 的歌，說：主 神─全能者啊，你的 作為 大哉！ 奇哉！萬世（或譯：國）之王啊，你的 道途 義哉！ 誠哉！
And they give the song of Moses, the servant of God, and the song of the Lamb, saying, Great and full of wonder are your works, O Lord God, Ruler of all; true and full of righteousness are your ways, eternal King.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Revelation of John 15:3
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the “song of Moses” and the “song of the Lamb” in Revelation 15:3 are not two separate hymns but one continuous song sung by the redeemed. Vincent’s Word States spells this out: “There are not two distinct songs. The song of Moses is the song of the Lamb.” The Cambridge Bible for Schools and Colleges calls it “the same interpreted in a higher sense.” Adam Clarke notes that the same song from Exodus 15 is adapted to the state of suffering but now delivered Christians. Wesley’s Explanatory Notes sees the double title because Moses represents the Jewish church and Christ the church universal. The song itself ascribes to God “great and marvelous” works and “righteous and true” ways, echoing Exodus 15:11 and Deuteronomy 32:4. All commentators highlight the unity of God’s redemption across covenants.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- One song, two names: Vincent and Cambridge argue they are identical; the conjunction is explanatory.
- Two distinct songs sung together: Barnes and Clarke see the song of Moses as the type and the song of the Lamb as the antitype, sung on the same occasion.
- Textual variant on the divine title: Manuscript evidence is divided among 'King of saints', 'King of nations', and 'King of ages'; context and Jeremiah 10:7 favor 'nations'.
What is clear: The song is sung by those who have overcome the beast and celebrates God's mighty works and just ways.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Relationship of the two songs | All see a reference to Exodus 15 and the deliverance from Egypt. | Some commentators (Vincent, Cambridge) view them as one and the same song; others (Barnes, Clarke) see the song of the Lamb as a new hymn modeled on the song of Moses, sung on a similar occasion. |
| Textual reading of 'King of saints/nations/ages' | The title affirms God's sovereign rule. | The best manuscripts vary between 'King of the nations' (B, A, Coptic) and 'King of the ages' (C, Vulgate, Syriac), with the Textus Receptus reading 'King of saints'. Context and Jeremiah 10:7 favor 'nations'. |
| Identity of the victorious singers | They are those who have overcome the beast, his image, and his mark. | Some identify them with the 144,000 of Revelation 14 (as the firstfruits), while others see them as the entire company of the redeemed across all ages. |
Historical & Cultural Context
Revelation 15 describes a heavenly preparation immediately before the seven last plagues. John sees a sea of glass mixed with fire (15:2), and the victors over the beast stand on it, holding harps from God. They sing the song of Moses, the servant of God, and the song of the Lamb. The historical background is the Exodus event. The “song of Moses” is the victory hymn in Exodus 15 after the crossing of the Red Sea. Moses is called “servant of God” in Exodus 14:31, Numbers 12:7, and repeatedly in Joshua and Psalms, a title that emphasizes his role as faithful mediator. The “song of the Lamb” is the new song of redemption accomplished by Christ. The combination testifies that the same God who delivered Israel from Egypt now delivers his people from the beast, his image, and his mark (15:2).
The context of judgment is critical: the seven angels with the last plagues are about to pour out the wrath of God (15:1; 15:7). The song therefore anticipates the vindication of God’s justice. The title “King of the nations” (or “King of the ages” in some manuscripts) points directly to Jeremiah 10:7, which asks, “Who would not fear you, King of the nations?” The song’s content, “righteous and true are your ways”, echoes the Song of Moses in Deuteronomy 32:4: “The Rock, his work is perfect, for all his ways are justice.” The present-tense verb ᾄδουσιν (“they are singing”) indicates continuous worship, not a single event. This heavenly liturgy is a rehearsal of the final victory.
Textual Notes
The verse shows a notable textual variant in the final epithet. The Textus Receptus reads “King of saints” (βασιλεὺς τῶν ἁγίων). Earlier and more reliable manuscripts support “King of the nations” (βασιλεὺς τῶν ἐθνῶν, citing codices Sinaiticus, Alexandrinus, Vaticanus, and the Coptic version) or “King of the ages” (βασιλεὺς τῶν αἰώνων, in codex Ephraemi, the Vulgate, and the Syriac). The Cambridge Bible notes that the best editors are divided between “nations” and “ages,” but that Jeremiah 10:7 (a clear source) decides the balance in favor of “nations.” Jamieson-Fausset-Brown also affirm that there is no manuscript authority for “saints.” No other significant variants are reported.
Reception History
This verse has been embraced across Christian traditions as a victory hymn. The linking of the song of Moses with the song of the Lamb has been used to connect the Exodus with Christ’s redemption in liturgical contexts, particularly in Easter celebrations. The Cambridge Bible notes its resonance with the Christian use of Passover psalms. The song has inspired hymnody that echoes its language (“Great and Marvelous Are Thy Works”). In the Wesleyan tradition, the verse has been read as a testimony to the future conversion of all nations (Wesley’s Explanatory Notes). The textual variant “King of the nations” has been used to undergird the universal scope of worship. Throughout history, believers facing persecution, from the early martyrs to the Reformers, have drawn strength from this song, seeing themselves as participants in the same deliverance that Moses and the Lamb secured.
Preaching This Verse
Three-point outline
- The Context of Victory: The singers stand on a sea of glass, having overcome the beast, his image, and his mark. Their song arises from a place of standing, not striving, they are already safe.
- The Continuity of Redemption: The song of Moses (Exodus 15) and the song of the Lamb are one. The same God who delivered Israel from Egypt delivers the church from the beast. The two testaments tell one story.
- The Content of Praise: God’s works are “great and marvelous”; his ways are “righteous and true.” The song centers on God’s character and actions, not the singers’ experience.
Five-point outline
- The Singers: The victors over the beast, standing on the sea of glass (15:2).
- The Song: The song of Moses and the Lamb, two titles for one unified praise.
- The Titles of God: Lord God Almighty (pantokrator), King of the nations (or ages), universal sovereignty.
- The Attributes: Works great and wonderful, ways righteous and true.
- The Fulfillment: The Old Testament exodus finds its completion in the Lamb’s victory over the beast.
Illustration hooks
- Imagine a church choir singing both “Amazing Grace” and a new composition at the same service. The old and new tell the same story of rescue.
- A family reunion where grandparents and grandchildren sing the same children’s song in different keys, each generation owns it.
- Revisiting a Scripture verse you memorized years ago and finding it speaks to a new struggle. The old words carry new life.
Questions your congregation is asking
- Why does the Old Testament story of Moses matter for my faith in Jesus?
- How can I praise God when judgment is happening in the world?
- What does it mean that God is “King of the nations” when many nations reject him?
Leading a Discussion
This scene takes place just before the seven last plagues. The redeemed are singing a song that links Moses and the Lamb. As you study this passage together, consider how the past and future meet in worship.
Discussion questions
- Read Exodus 15:1-18 aloud. What pictures of deliverance do you see there?
- Now read Revelation 15:2-4. What is similar about the setting of the song? What is different?
- Why do you think the song has two names: “song of Moses” and “song of the Lamb”?
- How does knowing that God’s works are “great and marvelous” affect your view of current events?
- The song says “righteous and true are your ways.” Where do you struggle to see God’s ways as righteous and true?
- Discuss the title “King of the nations.” What does this say about God’s plan for the world?
- How can our worship today connect to the worship of God’s people across all ages?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 17:1 | When Abram was ninety-nine years old, Yahweh appeared to Abram and said to him, “I am God Almighty. Walk before me and be blameless. |
| Exodus 15:1 | Then Moses and the children of Israel sang this song to Yahweh, and said, “I will sing to Yahweh, for he has triumphed gloriously. He has thrown the horse and his rider into the sea. |
| Exodus 15:11 | Who is like you, Yahweh, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders? |
| Exodus 15:18 | Yahweh will reign forever and ever.” |
| Deuteronomy 31:30 | Moses spoke in the ears of all the assembly of Israel the words of this song, until they were finished. |
| Deuteronomy 32:4 | The Rock: his work is perfect, for all his ways are just. A God of faithfulness who does no wrong, just and right is he. |
| Deuteronomy 32:43 | Rejoice, you nations, with his people, for he will avenge the blood of his servants. He will take vengeance on his adversaries, and will make atonement for his land and for his people. |
| Deuteronomy 34:5 | So Moses the servant of Yahweh died there in the land of Moab, according to Yahweh’s word. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke sees the song the redeemed sing as the same song Moses sang after the Red Sea crossing, now adapted for Christians who have been delivered through Christ. He explains that God’s ways are “just and true” because every step in grace and providence fulfills both his threatenings and his promises, to which his truth binds him.
Barnes' Notes on the Bible Protestant 1832
Barnes draws a parallel between the deliverance from Egypt and the final deliverance from anti-Christian power: the redeemed celebrate with a hymn like the one Moses taught, tailored to their own rescue. He stresses that the praise focuses on God's attributes as Lord, Almighty, just, and true, noting a textual variant that reads "King of nations" rather than "King of saints."
Cambridge Bible for Schools and Colleges Anglican 1880
The "song of Moses" and "song of the Lamb" are not two separate songs but the same song understood in a higher, Christian sense, just as Passover psalms gain deeper meaning at Easter. The commentator also notes that the best manuscripts disagree on whether the singers are "saints" or "nations," with "nations" likely correct here.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize that these seven angels carry the seven last plagues, which are the final and complete outpouring of God's wrath. The phrase "last plagues" signals that no further judgments remain after these are poured out.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the song of Moses as the one sung at the Red Sea in Exodus 15, reading Pharaoh as a type of the pope and Israel’s deliverance as a picture of the church freed from antichristian bondage. The song of the Lamb is a distinct hymn of redeeming love, now joined together, celebrating Christ’s great and marvellous works and His just ways as King.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights that the seven angels and their vials appear both great and marvellous because of the work they will do and the witnesses who watch. Their task is to finish the destruction of antichrist, and the victorious saints stand as spectators, having overcome the beast. God's full vengeance now descends on Babylon.
Vincent's Word Studies Evangelical 1887
Vincent insists that the song of Moses and the song of the Lamb are not two separate hymns; they are the same song, showing that the Old and New Testament churches are one. He also notes a textual variation where some manuscripts read "King of the ages" instead of "King of saints."
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the song as a six-part antiphonal structure where each line of praise is answered by its ground in God's character. He stresses that grace, not severity, is the spring of all God's works including judgment, and that the song foretells the eventual worship of every nation.