The Passage of the Red Sea

“And they departed from before Pihahiroth, and passed through the midst of the sea into the wilderness.”

We left the children of Israel in the most critical situation. Three enemies surrounded them at the same time; and it was difficult to say which of them was the most cruel — Pharaoh, the sea, or the inaccessible rocks. If they opened their mouths wide in exultation at Hahiroth, they now opened them only to give vent to the oppression of their hearts. Even Moses was silent, although his heart cried the more loudly and piercingly to God. We will now consider the narrative, together with its signification, a little more closely.

Moses had been silent a short time, but only for the purpose of praying, that he might then open his mouth the more effectually. “Fear ye not,” said he, “stand still and see the salvation of the Lord, which he will show you to-day.” Remarkable words, which received their complete fulfilment on Calvary; but yet it is always thus in the experience of the Christian; and what peace may not he enjoy, who by faith lays hold of the words, “The Lord will fight for you, and has fought for you!” But it required great firmness to have the mind at ease under such circumstances. There was nothing particular in maintaining their present position; for to this they were compelled by dire necessity, and the impossibility of flight; for whither should they flee? The way upwards, towards heaven, alone stood open to them; every other outlet was closed. And thus we must necessarily be cooped up on every side, in order to hope solely in God. For as long as nature sees an outlet, she seeks to escape by it. As long as she thinks she has still any righteousness or strength of her own, she does not wholly receive Christ. Hence it is that we generally despond so pitiably, when nothing is left us but God. The firmness of the children of Israel consisted in an immutable confidence reposed exclusively in God, instead of any visible support, without which their hearts would have trembled like the aspen-leaf.

The Lord now majestically interposed, by saying to Moses, ‘* Wherefore criest thou unto me? Speak unto the children of Israel, that they go forward.” Wherefore criest thou unto me? There is no need of it. Do thou also stand still, and leave me to act; supplication is not necessary to induce me to help. I am ready; tell them to go forward. W^iat a command! Whither shall they go? To the Red Sea, for the purpose of perceiving the full extent of their extremity and their helplessness? For this reason also, anjongst others; we always seek to escape from such a sight, and are satisfied with a slight view of our wretchedness, even as the sight of the sea must have been discouraging and appalling to the Israelites. “Speak unto them, that they go forward.” When such is the command we must obey, in order to see what a troubled sea we ungodly are, that cannot rest. ‘* Speak unto them, that they go forward.” They must give heed to nothing, but ‘say in faith, “In all these things we are more than conquerors!” There lies in this command something majestic and inexpressible. God acts just as if there were no hindrance, nor is there any for him; consequently none in reality for his people. Forwards in faith, in spite of every obstacle!

To Moses, the Lord said, “But lift thou up thy rod, and stretch out thine hand over the sea, and divide it; and the children of Israel shall go on dry ground through the midst of the sea.” How astonishing the command, to divide the sea, and what a man was Moses, not to say, * Lord, I cannot!’ but to think, I am able to do it, because the Lord commands me. It is also much more becoming the believer to say, * I can,’ than * I am not able.’ Yet both belong together, as unable of themselves to do any thing, but able through him to do all things.

Divide the sea! What great deeds may not poor Christians perform, when the Lord calls them to it! Such confidence they ought reasonably to have in God; for their own ability is out of the question. If it had depended solely upon Moses’s own ability, the sea would have remained undivided. But he did not take that into account; he did it all in faith, which had for it an express command of God. How irrational is it, therefore, when we bring forward the slightest objection to any command, however great — since it merely de-D pends upon how we apprehend it — whether in the sense of the covenant of works or of grace; how irrational to oppose our weakness to it, or even in the requirement to perceive an encroachment upon our justification! The requirements and admonitions in the Scriptures are equally calculated to refresh iDur spirits, as the promises themselves. It depends only on the hearing ear, and the seeing eye, of both which the Lord is the maker. Therefore bring hither your commands, even though it should be said, “Be ye perfect as your Father in heaven is perfect,” or “Divide the sea!” Whilst people subtilely attempt to explain how the Lord ascribes that to man which he himself performs, or how far the individual participates in the work which God accomplishes by his means — we will in the mean time learn to believe, and to faith, add virtue.

But how was Moses to cause the children of Israel to walk dryshod through the midst of the sea? This he would never have guessed. But God, in commanding him to divide the sea, told him how he was to do it. He was to lift up his rod, and stretch out his hand over the sea. Let no one despise the means when they are of divine institution. The lifting up of the staff, and the stretching out of the hand, contributed nothing towards dividing the sea; and yet was so indispensably necessary, that, without this, it would not have been divided. God needed not the wretched instrumentality of a wooden staff, and the weak hand of an octogenarian; and yet he would do nothing without it. He might have chosen other means, but selected this, and Moses would not have acted piously, but impiously — not believingiy, but rebelliously — not humbly, but self-sufficiently, had he said, * I will not lift up my staff, because the Lord does it all alone and of himself.’ In natural things God does not require bread and wine for the support of our lives; nor doeti he need to send rain upon a country to render it fruitful — even as it never rains in Egypt. In spiritual things, he needs neither church nor preacher — no, nor even Bible nor sacrament for the purpose of converting, instructing, strengthening, and gladdening men’s hearts. But how irrational would he act who should despise either the one or the other, seeing God has appointed both! Even as Moses’s hand and rod were requisite in order to divide the sea — so churches and preachers, Bibles and sacraments, are necessary for the conversion, instruction, and edification of mankind. We therefore gladly and obediently make use of the means, without resting in them, or expecting from them that which comes merely from the Lord, but which it is his will to give through means, however weak and imperfect these means may be. “We forsake not the assembling of ourselves together, as the manner of some is, but admonish one another.”

The Lord said further unto Moses, “I will harden the heart of the Egyptians, that they shall follow after you, and I will be honoured upon Pharaoh and upon all his host, that the Egyptians may know that I am the Lord.” (Exod. xiv. 4.) Obediently and believingly, without listening to reason or its suggestions, Moses stretched out his hand and rod over the mighty sea. It rolled back reverentially, and divided itself, though not all at once, but gradually, during the whole night. The Lord assisted also with a strong east wind, respecting which Moses subsequently sang, without mend2 tioning the stretching forth of his own hand and rod; “With the blast of thy nostrils the waters were gathered together, and the floods stood upright as irp a heap.” How easy is it for the Lord to help, and by what mean and apparently trifling instruments, if he chooses to work by means! The children of Israel were in the most dreadful perplexity, shut in on every side — without any prospect of escape; and yet how soon a way was opened for them! “The Lord is a man of war; the Lord is his name!” (Exod. xv. 3.) But there was something in addition to this unexpected aid. God intended not only to deliver the children of Israel, but also to destroy Pharaoh and his host. He therefore hardened his heart, that he might decide upon following after Israel; “for even for this purpose have I raised him up,” said the Lord concerning him, “that I might manifest my power in him, and that my name might be great on the whole earth.” He was not, however, permitted to pursue them too soon, but leave them time to be first considerably in advance. “Then the angel of the Lord, which went before the camp of Israel, removed and went behind them, and the pillar of the cloud went from before their face, and stood behind them.” (Exod. xiv. 19.) The angel of the Lord here mentioned, as the one who went before Israel, is frequently alluded to in the book of Genesis. He is no created angel or messenger, but one of the three divine persons; hence it is said, in the 24th verse, “The Lord looked unto the host of the Egyptians through the pillar of fire and bf the cloud.” This angel appeared unto Moses in the burning bush, and called himself “the God of Abraham, of Isaac, and of Jacob.” He it was who wrestled with the patriarch Jacob, and he calls him both angel and God. This is the angel of the presence, the angel of the covenant, the mediator between God and man, the Son of God, who, in the fulness of time, became man, and is called Jesus Christ. It was he who gave the law on Mount Sinai, as Stephen informs us in his speech to the Jewish council, (Acts vii. 38,) whom he expressly calls God, and again distinguishes from God, when he says, in verse 35, “God sent Moses by the hand of the angel, which appeared to him in the bush” — from whence it is clear that the doctrine of the Trinity is contained in the Old as well as in the New Testament.”* Hence Pharaoh and all those who set themselves against the church of Jesus Christ, individually or collectively, have not merely to do with them, as they suppose, but with the Son of God himself, who is able to protect them, whether it be the devil, the world, or their corrupt natures that persecute them.

The children of Israel might have been greatly perplexed on no longer seeing the fiery and cloudy pillar. But it was to their advantage that it left their front, and took up its position behind them, because it was more needful there. The heart of the believer is also terrified when Christ conceals himself from him. But whenever this is the case, it is useful to him — more so than if it were otherwise. Whether we always perceive this or not, is another question.

The fiery and cloudy pillar prevented Pharaoh, the whole night, from overtaking the Israelites, who availed themselves of it, and passed through the midst of the

* Especially from that passage in Isaiah where the Messiah is introduced as saying, “The Lord God and his Spirit hath sent me.” (Chap, xlvii. 16.)

sea. It was a dark cloud, it is said, causing obscurity to the Egyptians, and rendered the night still darker to them, whilst to the Israelites it shone brightly, so that sufficient light was afforded them.

Thus it is in spiritual things. There is a kingdom of light and a kingdom of darkness — a kingdom of truth and a kingdom of deceit and lies; there are also children of the light and children of the world and of darkness. Whilst the Lord enlightens the new man, the old becomes so much the more obscure, or manifests himself as such. The same gospel, which seems a clear light to some, appears to others darkness and folly; and even as it is to some a savour of life unto life — so to others it is a savour of death unto death. “For judgment did Christ come into this world, that they that see might become blind, and that the blind might receive their sight.” He is set for the rise and fall of many in Israel. The paths of the Lord are true; the just walk therein, but the transgressors stumble in them. Whilst one of a family is converted, the rest often become more hardened and embittered than before.

Meanwhile, a path had opened itself through the midst of the sea. It stood up on both sides like crystal walls, which wondrously reflected the light of the fiery pillar. The east wind, which blew in the midst, dried the way so rapidly, that not a single foot was wet in going over. But who does not wonder at the courage of those who first ventured to enter? Paul admires it, when in Heb. xi. 29, he says, “By faith they passed through the Red Sea as on dry land;” and therefore reckons it amongst the mighty acts which he there recounts. Unbelief might have supposed, * What would be the result, if these liquid walls should flow together again! I see no dam to restrain this immense mass of waters.’ But faith regarded neither the hand of Moses, nor the enormous heap of waters, nor their unnatural position; it looked to the omnipotent hand of God, who created that sea out of nothing, and made of it what he pleased. If nothing obeyed him when he said, “Let there be light,” how should not something — how should not the sea prove obedient to his behest, ‘* Hitherto shalt thou come, and no further.” And is not faith, on the whole, a venture? Blessed are they who do not see, and yet believe! Peter risked still more. He walked, not through, but upon the sea. Moses endured, as seeing him that is invisible. Who does not prefer riches to poverty — independence to dependency; and who would not willingly gather manna for a longer period, instead of seeking it every morning? But it is the nature of faith to seek its righteousness and strength in the Lord, and to have in itself only as much as the Lamb of God pours into our earthly vessels.

The Egyptians ventured also, and entered upon this wondrous way, into which they were led, in order to destroy them there, all at once. They went forward — not in faith, for they knew it not; but in presumption. The children of Israel went into the sea about six o’clock in the evening, at sunset, and reached the opposite shore about four in the morning; so that they required about ten hours, in order to pass through it, in which they doubtless did not delay, but made all possible haste. Towards the morning, Pharaoh observed the movement in the Israelitish camp. He hastily set out with his army in pursuit of them to overtake them. In the thick darkness in which he was enveloped by the cloudy pillar, he saw neither heaven nor earth, and directed his course according to the noise of the Israelites on their march. Thus, before he was aware, he found himself in the midst of the sea, which still stood like liquid walls. The Lord now looked from the fiery and cloudy pillar upon the Egyptians, spread terror through all the host, and loosened the wheels of the chariots. They began to comprehend that the Lord himself was fighting for Israel, and wished to return. But God now commanded Moses to stretch out his hand again over the sea. He did so; and as this act had previously divided the sea — so now it caused it to flow together again. The crystal walls gave way, and overwhelmed the whole Egyptian host, so that not one escaped to tell the fate of the rest. Still the report of it spread itself through the whole of Canaan, the inhabitants of which called to mind this remarkable event, even forty years afterwards, and were terrified beforehand, on that account, when hearing of the approach of the children of Israel, as Rahab related to the spies. (Josh, ii.) Even ancient writers mention a tradition, that the Red Sea had once divided itself into two parts, and that the dry land had become visible.

Thus the Lord gave a great and striking proof how he is able to deliver his church and his children out of the greatest distress, by the most wonderful and the smallest, as well as the greatest means, and also how able he is to overthrow It is enemies; so that the former have no need to despond in any distress, but receive the exhortation, “Cast not away your confidence.” It not unfrequently comes to such a point, that there remains no human prospect of rescue, and all natural

Tiieans appear insufficient, and that God alone is able to help. But however unwillingly nature sees itself brought to this point — grace has no reason to shun it; for a breaker has gone up to prepare the way. And as certain as it is, that the true Christian shall at length be delivered out of all his distresses — so certain it is also, that all the wicked shall eventually perish, although they may stand as firm as. a palace, and present as fair an appearance as a fruitful field. The Lord’s people are happier in the extremity of necessity, than the ungodly in the height of prosperity; for a change will certainly take place with both.

Every difficulty was not immediately removed in the case of the children of Israel; but from one trouble they fell into another, probably still greater; yet they also experienced one deliverance after another. After having happily escaped from Egypt, they seemed justified in believing, that they would enter into the promised land without further obstruction; and the appearance of the fiery and cloudy pillar at Ethani seemed fully to justify this expectation. But some days later, the Red Sea presented itself in their way, like a ravenous lion. Such is also the case with the Christian; so that cause is given him to ask with Gideon, “If the Lord be with us, why do these things befall us?” or even to the mistrust of the Israelites, when they said to Moses, “Thou hast brought us into this desert only to slay us.” The way led them once near to the borders of Canaan; but they were obliged to turn back, as if they were returning to Egypt — back to the Red Sea, probably directly across the track they had already made. And is it not true, that the Chrisuan on his pilgrimage has frequently shouted victory, and be-D 3

5C5 THE PASSAGE OF THE RED SEA,

lieved that henceforth his path would be more straight and even; and yet found it the reverse? Yet nevertheless, happy is the people whose God is the Lord. Although his name is “Wonderful,” yet he is also called “the Mighty God, the Everlasting Father, and the Prince of Peace.”

That the passage of the children of Israel through the Red Sea has a higher and a spiritual signification, is evident from 1 Cor. x. 1, where the apostle says, “I would not that ye should be ignorant, brethren, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea.” Their passage was therefore like a baptism, and prefigured the baptism of the New Testament, even as both point out and seal all that belongs to the purifying from sin, and that which produces and promotes it.

Let us, first of all, cast another look at the Israelites, traversing the bed of the sea. They walk there as in an awful sepulchre. Think of the horrible depths of the sea, and imagine the immense height of the watery walls on both sides, threatening to overwhelm, and yet standing firmly. Nor do I suppose that the sea immediately divided itself from one end to the other; but since it is said, that the waters went back the whole night through, I infer that they still stood like walls or ramparts before them, which they continually divided in faith, so that they departed on each side on their nearer approach. Above them was a wide-extending cloud. And thus they were shut m on all sides by water. This might justly be called a baptism, which formerly took place by the entire immersion of the body in water. The Jews were therefore already baptized in their fathers, and when Jesus commanded that they should be baptized as well as the heathens, it proved the insufficiency of the first baptism, as also of the first birth; thus John also declared his baptism to be insufficient, and that it was necessary to be baptized with fire and the Holy Ghost, by him who should come after him, although he was before him.

Respecting baptism it is said, that we are baptized into Christ, and particularly into his death, and that as we are buried with him by baptism into his death, so we are washed and cleansed by his blood and Spirit from our sins. Is it not remarkable, therefore, that the sea is called the Red Sea, from its red colour or shore?

It is also observable, that the sea was rent like the veil of the temple, into two parts, and thus a way was made where previously none had existed; for was not the humanity of Christ also divided into two parts by death, when soul and body were separated, by which the way to the throne of grace, otherwise inaccessible to us, became a new and living way? All the Egyptians were drowned in the same sea, by which Israel was saved. Thus by Christ’s sufferings and death, life has been procured for all believers, as well as the perdition of all their foes.

Hence the passage of the children of Israel through the Red Sea, is a representation of that which belongs to purification from sin. Here, several things are to be observed.

1. Israel leaves Egypt for the purpose of proceeding

D 4 to Canaan, the promised land. A figure of an awakened soul, drawn to God, which takes the firm and noble resolution to renounce all sin, and serve God, seeking first the kingdom of God and his righteousness.

2. The fiery and cloudy pillar is the secret but powerful attraction of the Father to the Son, which the soul follows, and by which it is faithfully and correctly guided. Here the individual is brought to the salutary means of grace, or they to him, in such a manner, that he is afterwards obliged to confess, that if a single, and often inconsiderable, circumstance of his life had been otherwise, his whole course would have assumed another form.

3. The pursuing Pharaoh, as we have already seen, is a figure of the law in its strict and insatiate requirements, as well as of Satan and the powers of darkness. The latter soon perceives when any one is desirous of escaping from him, and consequently opposes him in every way. Some he torments with blasphemous, others with unbelieving thoughts, as if they were undertaking something they could never accomplish, either because it was already too late, or because they were too great sinners; presenting at the same time some particular sin before them, or even trying to persuade them that they had committed the sin against the Holy Ghost. Other’s he torments with doubts of the truth of God’s word, nay, even whether there be a God, a Christ, a devil, and eternal life, so that the individual appears to himself to be indescribably reprobate, and even irrecoverable. Others he plagues with a variety of useless cogitations and difficult speculations and questions, which are entirely unnecessary to the soul in that state. He also acts the preacher of the law, and makes exaggerated requirements. Or else he carries to an extreme the characteristics by which the individual is to judge of his state of grace.

In this manner the new convert may be brought into a dilemma, similar to that of the children of Israel at Pihahiroth. Numberless are the evil thoughts he suggests to the mind, in order to turn the soul aside from its purpose; and to this is added the power of inbred corruption, which the individual never felt in such a manner as now, when seeking an entire deliverance from it; so that he exclaims with David, “Iniquities prevail against me.”

4. The utterly helpless condition of the children of Israel represents the oppressive weakness felt by the awakened soul. He is unwilling to return to Egypt, to the service of sin; and yet cannot proceed further. It fares with him according to the words of Hezekiah, “The children are come to the birth, but there is no power to bring forth.” To will is present with him, but how to perform he finds not. O! he no longer excuses himself on the score of weakness, but considers it as great misery, which it also is.

5. But the Red Sea, which threatened destruction to the Israelites, proved of the greatest benefit to them. And this very feeling of sin, misery, and inability, which causes an awakened person so much uneasiness, turns to his greatest advantage. For it serves, like the blindness of the man born blind, and the death of Lazarus, to promote the divine glory, that Christ may be honoured by it. That feeling of wretchedness, which casts down every hope, is just that which causes it to be said to such a Bartimeus, “Be of good cheer, he calleth thee!”

6. The way by which Israel was delivered, was one which was most miraculously opened; a way apparently dangerous and terrific, and hidden from the Egyptians. This may be also said of the way by which the Lord leads his people to life. For howwonderful is the way of salvation through the birth, sufferings, death, and resurrection of Christ! The Lord’s guidance is also not unfrequently of such a kind, as to appear very dangerous to reason. And what does the natural man know and comprehend of it? Nothing at all! It is foolishness unto him, neither can he know it.

However dreadful the path of the Israelites might seem to them, yet it was an encouragement to them to have with them Moses and Aaron, and the bones of Joseph, who had expressly commanded that they should take them with them, in order that they might be buried in Canaan. So it may also be very cheering to Christians in their afflictions, to see from the Psalms, how the saints have formerly been exercised; but especially how Jesus Christ himself has suffered, and has left us an example that we should follow his steps. And not only so, but that he is ever with his people, especially in distress, to deliver them and honour them.

7. We observe also the stretched-out’ arm of Moses, and the strong east wind. What was it that once made so many thousands at Jerusalem, from being bitter enemies of Christ, his warmest adorers, ready to suffer death in any .form for his sake? Was it Peter’s discourse? Was it Paul’s eloquence which gathered hosts of them who had formerly been heathens, under the cross of Christ? Was it the sound of the horns which were blown, that threw down Jericho’s walls? Ah no! It was the arm of the Lord. But to whom is it revealed? Its vivifying power is manifested in the conversion of every sinner, which can be effected by nothing less; by which also the converted soul is kept unto salvation.

A strong east wind arose, and dried the sea; and a rushing, like the sound of a mighty wind, was the signal to the holy apostles of the approach of the Holy Spirit. When he blows upon man, ‘* all flesh is as grass, and all the goodliness thereof as the flower of the field.’^ He it is that quickens. He is the bright-shining cloud that points out the right path to Israel, and fills them with a cheerful confidence, even when walking through the gloomy vale. He it is that glorifies Jesus Christ, and those that are led by him are the children of God. Whilst ‘* he that hath not the Spirit of Christ is none of his.’’

This wind blew from the east; and thus we find Isaiah speaking of a sharp east wind, by which the Lord afflicts his people to take away their sin. And does not our misery and our salvation proceed from the east? There paradise was situated, in which the first man fell. And there also is Bethlehem and Calvary, by which we are restored. There the Sun of Righteousness arose, which sends its quickening beams even to us, and from thence an eternal and cloudless day dawns upon us, if we are children of the light and of the day, and walk in the light, even as he is in the light.

8. The cloud, which overshadowed the people of Israel, protecting them from the pursuing foe, descending upon them as a refreshing dew, and serving by its radiance instead of a lamp, may be regarded as an emblem of the Redeemer’s blissful mediation be* tween God and man. From it drops a refreshing dew upon the troubled heart, and a healing balm for the wounded conscience, yea, a peace of God which passeth understanding. Here the wearied soul finds a shadow from the heat, and a defence from every danger; for the ‘’ name of the Lord is a strong tower; the righteous runneth into it and is safe.” Here all the divine attributes manifest themselves in the mildest and gentlest light; and here the never-failing spring of salvation bubbles forth, from which the believer draws water with joy.

Lastly, the divided sea is a type of baptism, and consequently of all that which is requisite to purify the soul from sin. The Red Sea of the Redeemer’s blood is the abyss into which the sins of believers are so deeply plunged, that, if sought for, they can never be found; the sea which swallows up, overwhelms, and drowns Satan, with all his host, and the old man, and quickens in us a new man, who after God is created in righteousness and true holiness. This precious blood of Christ, who offered himself to God by the Holy Spirit, is that which alone perfectly cleanses our consciences from dead works, to serve the living God.

Not, indeed, as indispensably necessary as this blood, and the vivifying Spirit inseparably united with it, yet serviceable for the purification from sin, and the mortification of corrupt nature, are the various trials and afflictions, internal as well as external, which are therefore not wanting to the true Christian. Was not

Moses the most tried man upon earth, and did not Jacob exclaim, “All these things are against me?” David thought himself formed for affliction; Asaph’s chastisement was renewed every morning; and Paul suffered tribulation on every side. But he represents it as very salutary, when he says, ‘* it worketh patience, experience, and hope;” and that the Father of spirits chastiseth every son whom he receiveth, for his profit, that he may become a partaker of his holiness. Paul adduces it also as a proof of adoption, and that he who is without chastisement is not a son. James therefore wishes believers to count it all joy, when they fall into divers temptations; and Peter affirms, that though they may cause them heaviness, yet faith is thereby tried, and found more precious than gold tried by tire. And who would flee sufferings and chastisements, however painful they might be, if they only contributed to make him meet for the inheritance of the saints in light, if he estimates that inheritance in any measure as it deserves? And are not chastisements succeeded by the most lovely consolations, which religion distributes, of the purest kind, and often in superabundance?

If, in conclusion, we wish to determine the period in which the true Christian experiences a similar event to the passage of the Israelites through the Red Sea, it is applicable to that season, when, after a long conflict, he perceives the fulness of salvation opened to the penitent sinner in Christ, with a believing appropriation of it to himself in the light of the Holy Spirit.

We also observe the wandering Israelites provided with a few timbrels, and are perhaps inclined to look upon these as needless and burdensome lumber, which they had done better to leave behind. Perhaps they were also frequently inclined to throw them away. But now, behold Miriam and a choir of females on the opposite bank of the sea, seizing their musical instruments, singing, and dancing. O glorious music, that proclaims the high praises of God! O delightful strains, that celebrate such a triumph! O that every one understood how to join in the song! The blood of Christ alone can enable us to do so; and he that participates in it here below, after wandering through the vale of repentance, is able even here to sing praises, and will at length receive a harp of God, will strike its strings, which vibrate to the breath of the Lord, and sing the song of Moses and the Lamb!