The two songs of Moses give us
the two great truths learned in connection with redemption. The first (Exodus
15) is a celebration of God’s victory and the deliverance of His people from
the land of judgment and from the hand of the enemy; the second (Deuteronomy
32) celebrates God’s faithfulness and goodness manifested in the midst of a
disobedient and faithless people, as a witness against them and for Him. It is
significant that whether in grace or in government, in redemption or
responsibility, God will be glorified and praise shall flow forth. He is
seeking worshipers (John 4:23). His object is not merely to snatch from
destruction—from the horrible pit and the miry clay—but to put a new song into
our lips, even praise unto our God (Psa. 40:2,3). He who for our sakes went
down into the pit is also now the Leader of His people’s praises (Psa. 22:1-22;
Heb. 2:12)—the Leader whom we may follow and join in that song. He would have
us so to share in His joy that it may find expression in praise. The more
clearly His grace and ways are understood, the more intelligent and full will
be our praise. Heaven, the place of endless praise, is where God is manifested
in unclouded light.

The first song, as is well known,
celebrates redemption, God’s victory over the enemy, sung on the shore of the
Red Sea, which but shortly before had been opened for the passage of Israel, and now rolled over their pursuers. As has been frequently remarked, as long as
they remained in the land of Egypt, Israel had no heart for praise. Fears,
murmurings, and doubts there were in abundance; not until they were beyond the
sea, delivered from the power of the enemy, as well as from the judgment they
themselves deserved, could they know the exultant joy which finds expression in
song:"I will sing unto the LORD, for He has triumphed gloriously"
(Exod. 15:1).

Redemption is God’s work. There
is no room in this noble song for mention of Israel. "All things are of
God" (2 Cor. 5:18). What could be said of them save that they had doubted
and murmured? So for us, in celebrating God’s victory, we have nothing to say for
ourselves; all the work was His; to Him, then, be all the praise!

His be the victor’s name,

  Who fought the fight
alone;

Triumphant saints no honor
claim,

  His conquest was their
own.

The enemy has been destroyed.
"Through death He [destroyed] him who had the power of death" (Heb.
2:14). It is when we thus see our enemies cast into that very sea of judgment
and death, which we deserved ourselves, and when we see ourselves as
"risen with Christ" (Col. 3:1), that we can rejoice in the Lord.
"The Lord is my strength and song, and He is become my salvation"
(Exod. 15:2). The God who had wrought such havoc among the enemy was by that
very act made known as the God of His people and their Saviour. That right
hand, glorious in power, which had dashed in pieces the enemy, led forth the
people whom He had redeemed. The enemy in all his pride and haughtiness is
contemplated as ready to destroy the feeble few, and just there where enmity
and pride and apparently power were at their height, they were engulfed.

It is not difficult for the
redeemed one to translate this, to use it as expressing that victory over Satan
and the hosts of sin, smitten and destroyed at the hour of apparent victory,
when our Lord bore death and judgment for us. Well may we say, "Who is
like unto Thee, O LORD … glorious in holiness, fearful in praises, doing
wonders?" (Exod. 15:11).

But in this victory faith sees
all victories. Fear takes hold of the inhabitants of Palestina, the dukes of Edom, the great ones. In silence and trembling they see God’s people led on from strength
to strength, the enemy cast out of the land and they settled there under the
protection of their Deliverer. So for us, the song of redemption does not
merely look backward at the victory over Satan and sin on the cross, but onward
to the full realization of all that victory meant—to the time when, in the
land, the heavenly land, will be seen what God accomplishes for those whose
cause He undertakes.

Throughout the whole song there
is no hint of sadness, no word of failure; all is bright and triumphant, for
the very reason that all is of God from first to last. Well would it be for us
if we more constantly sang this song, more constantly lived in the atmosphere
of victory and joy which are about it. It is the failure to sing aright the
first song which makes the second a necessity.

Turning now to that second song
we see at once the contrast. It was given at the close of the wilderness
journey, a journey which brought out the two great truths which form the theme
of the song. It is a song of experience. God is here celebrated as before, His
work is perfect, His ways are judgment, all is faithfulness on His part. He had
proved to be the same all through, as He had shown Himself at the beginning.
But, alas! how was it with the people? They had corrupted themselves. He who
had hovered over them as an eagle—developing strength in them while at the same
time He bore them on His wings, who provided them the richest of food and the
most constant care—He was forsaken by them (Deut. 32:11-15). His very blessings
turned away the fat hearts of His faithless people who departed from Him for
those who were no gods. The result of this must be to bring the smitings of a
rod which would have comforted them; and so they are made to feel what an evil
and bitter thing it is thus to requite Him that bought them.

But in the midst of fearful
judgments He remembers His name, and for the honor of that He has mercy on His
people (Deut. 32:43). When wrath is apparently at its height, He will remember
mercy and bring blessing and peace upon His people and upon the Gentiles as
well. One is struck by the strange contrast with that early song of triumph.
And yet the end, blessing and peace, is the same in both songs. In this
second song, God’s people are seen under responsibility, as in the first they
were seen under grace.

Need we wonder at this song, we
who know our own history? Can we not read much that is familiar in our own
experience in it—the pride of position leading to heart-wandering from Him who
has put us in that position; the very food, spiritual truths, on which we have
grown fat, now used to exalt self at the expense of Christ? Here are things
familiar to us all, alas! in our own experience.

But how can such things form the
theme of a song? The answer is by being linked with the eternal love and
patience of an unrepentant God of grace. He never alters His purposes of grace,
never gives up those upon whom He has set His love. So there must be praise.
But this song was to be a witness against the people, they were to be warned
beforehand and taught that warning, that if they still went on in their course,
the words of the song they had known so long would condemn them. Thus it was to
be preventive. Can we not, learning from it what foolish and wandering hearts
we have, take warning in time that we go not astray, but cast ourselves on Him
who, with beautiful appropriateness amidst all the instability of His people,
is called "the Rock" (Deut. 32:15,18)? But all things are hastening
on to the great event when God will be surely glorified, when His ways with His
people, as well as His work for them, will be seen to be perfect; and when from
out of the shame of their own follies and wanderings He will bring matter for praise.
Nothing will taint or mar His glory. But are we to be "foolish people and
unwise" (Deut. 32:6)? Shall we be losers then? If not, let this song be a
warning, that it be not then a witness.

(From Help and Food, Vol.
10).