If you need the worlds of sports, entertainment, education, media, and government to celebrate your sexuality in order to feel proud, maybe your conscience is trying to tell you something. Might it be that deep down—behind the torrent of rainbow flags and the blitz of billionaire sponsors—God is speaking to us a different word?

In case you haven’t heard, June 1 no longer marks the end of the school year or the unofficial beginning of summer. It’s the start of Pride Month. Initially conceived in 1970 to commemorate the first anniversary of the Stonewall riots, Pride Month has become a government-promoted, corporate-sponsored, 30-day celebration of LGBTQ acceptance and achievements. When rioters threw bricks and tried to burn down the Stonewall Inn in New York City’s Greenwich Village with police officers barricaded inside, even the most optimistic gay liberation proponent could not have dreamed that an illegally operated, Mafia-owned gay bar would eventually join the Statue of Liberty and the Grand Canyon on the select list of protected national monuments.
Pride Month is at once a brilliant marketing strategy and a striking reminder that the conscience is a terrible thing to waste.
By linking gay liberation to “pride,” LGBTQ advocates—and it’s worth mentioning, that the five letters only fit together in an uneasy alliance—hit upon an ethical and strategic coup. The rallying cry of “pride” transformed their quest for culturewide moral legitimacy (a daunting task) into a personal plea for therapeutic well-being (a much easier goal). The debate would not be a head-on, rational discussion about whether the sexual revolution was acceptable by the standards of God’s Word, natural law, or Western tradition. The debate would not be about what was good for children, good for the public, or even good for those drawn to LGBTQ behavior. Instead, “pride” made the debate about feelings of personal acceptance. Changing the culture is hard work and takes a long time (about 50 years, it turns out). Convincing people to stop making other people feel bad is a much easier sell.
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I hope this story helps people recognize the problems inherent in these approaches to ministry. The danger posed by Mr. Smiley (and teachers like him) is not his exuberant positive attitude, but rather his mishandling of God’s Word. He represents methods which misapply Scripture to affirm and empower people in their pursuit of worldly lusts. Like so many contemporary resources, his Bible study material (Orange-Aid) fails to utilize basic hermeneutical principles and lacks sound theology. His approach to small group ministry fails to address the real needs of struggling Christians seeking/needing sanctification (See Ms. Distressed). I pray this pilgrimage helps readers consider and evaluate the theology and methodologies utilized in their churches. Grab your sword, you’ll need it—the journey gets more perilous.

Christian awoke and knew he had been translated to a different place. He recently passed through the Enchanted Ground on his journey to the Celestial City. Now he found himself sitting on a bench in front of a large, paved lane. Fast moving carriages roared past him making honking noises. He thought it strange that no horses pulled them. The pilgrim slowly arose, staring these strange chariots. A yellow one slowed down, and a man inside said, “Hey buddy, do you need a ride?” Christian replied, “Yea.” He stopped and opened a hatch on the side of the carriage. The burly man said, “Hop in.”
Christian tentatively entered and asked, “What is this place?” Recognizing him as a foreigner, the driver responded, “You’re in America-land. Will this be cash or charge?”  Confused, the pilgrim raised an eye-brow.
Driver: How are you going to pay?
Christian: Will this suffice? (Handing him 5 golden shillings).
Driver: Sure! These are cool, where do you want to go?
Christian: I need to remain on the strait and narrow path. Do you know where I may find it?
Driver: Well, it’s Sunday, so I could take you to a sports bar to catch a game. When I visit a new place, I like to check out the local pubs.
Christian: It’s the Lord’s Day? Then take me to a church!
Driver: Giving Christian an odd look he replied, “You got it.”
Traversing the large city, the driver pointed out many church buildings. Christian was astounded by all the varieties of churches the driver showed him. He saw many names on church signs he didn’t recognize. Christian was astounded by such freedom to worship without government intervention. Pulling up to a massive building, the driver shot him a look of satisfaction.
Driver: My sister goes to this church—and it’s one of the biggest in the city! You should check it out.
Getting out of the taxi, Christian thanked the driver and gazed at the edifice before him. It was a massive building made up of various geometric shapes. A bright multi-colored sign read, “The Quest.” Hundreds of people streamed through the doors in the front. Christian joined them, noticing immediately most of them were not dressed like him. Not knowing what to expect, but being a seasoned Pilgrim, he gripped his sword and joined the crowd.
The inside was dazzling. He was immediately met by a young maiden who introduced herself as Mrs. Chipper. Gliding toward Christian she spoke with bubbly giddiness.
Mrs. Chipper: Welcome to The Quest! Can I help you find your place?
Christian: I’m here to worship the Lord with His people and learn from His Word. I’m on my way to the Celestial City and am always looking for companions who fear the Lord (Psalm 119:63).
Mrs. Chipper: Well you’re here just in time for our Super-Relevant Small Group Sharing Time. Follow me! Would you like a latte, mocha, espresso, or frappe-happy drink?
Christian: Thank you, but I have food to eat that you don’t know about (John 4:32).
The young lady led him through numerous winding corridors and past rooms containing odd things to Christian’s eyes (ping-pong tables, gym equipment, basketball courts, mini-golf courses, etc.). They finally arrived at a small room containing about 20 people sitting in a circle. Most engaged in what appeared to be joyful conversations.
Mrs. Chipper: This is Mr. Smiley, the Conversation Initiator.
Flashing a wide grin, the man (Mr. Smiley) pointed me to an empty chair and said with elation, “Join the conversation!” The people around Christian talked of all manner of things including the weather, sports, games, food, making money, and warranty plans you can buy for your carriage. Christian was befuddled because they did not speak the Language of Zion he had heard in his conversations at The Palace Beautiful.1 This made him long for that place where he might again converse with the likes of Piety, Prudence, Discretion, and Charity. He was roused from his contemplations by a man tapping his shoulder.
Mr. Me-Centered: Hey, would you like to go to the Cosplayer Creative Class? Since you’re wearing that strange armor, you would probably fit in with the role-players and drama team. My wife loves it!
Christian: Well, this is where the young lady led me—I’ll take it as God’s providence I should be here.
Mr. Me-Centered: What is God’s providence?
Christian: It’s the doctrine that God rules over all things directing them to fulfill His will.
Pulling out his scroll, Christian pointed the man to Matthew 10:29, “Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father” (ESV). Christian continued to explain how God, “Covers the heavens with clouds; he prepares rain for the earth; he makes grass grow on the hills” (Psalm 147:8, ESV).
Christian: You see good sir, The Lord rules over the death of sparrows and He causes the grass to grow. Or as goodman Calvin explains: The Lord, “governs the vast machinery of the whole world.” Therefore, I trust Him to direct me where He purposes.
Mr. Me-Centered: That’s too deep for me, and what is that scroll you carry with you? We use the Orange-Aid materials here. Orange-Aid is tasty, and that old scroll seems bitter.
Just then, Mr. Smily spoke up addressing the group.
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The exodus is the narrative heart of the Old Testament. It is the central act of redemption upon which the rest of Scripture depends. The exodus is the foundation of Israel’s identity as a people. They are fundamentally a nation of slaves that God redeemed to be His own people and to fulfill the promises that He long ago gave to their ancestor Abraham. The crossing of the Red Sea, therefore, was Israel’s chief moment of salvation. And throughout Scripture, singing is repeatedly shown to be the proper response to God’s salvation. 

After studying through a genealogy, a psalm that was also a parable, and a proverb about oxen, we at last moved back into a larger text. Particularly, we return to the book of Exodus, which we previously studied last year. We concluded with chapter 14 and then went on to conclude the Gospel of Mark. My reasoning for breaking larger books like Mark and Exodus into multiple series is twofold. First, I enjoy moving between different biblical genres, so I prefer to parse larger texts out over the span of a couple of years, studying other passages in between.
Second, I enjoy organizing sermons each year so that they loosely all build together upon a similar theme. Most often I try to do this with first an Old Testament text followed by parallel New Testament text. I have done this with pairing Ecclesiastes and Philippians under the theme of joy, with Haggai and Ephesians, Daniel and Mark 1-8, and Exodus 1-14 and Mark 9-16 all under the theme of God’s kingdom.
This year we depart from that overarching theme and come under the theme of God as our shepherd. Here in Exodus 15-19, we will see very clearly how the LORD shepherded Israel like a flock through the wilderness and to the foot of Sinai, and later the book of Hebrews will urge us to consider Jesus, “the great shepherd of the sheep” (13:20). For now, we begin our second part of Exodus with the Song of Moses.
Then Moses and the People of Israel Sang
The very first word of our text is then, which ought to immediately make us pause because it means that an effect is about to be given. Thus, we ought to pause to consider the cause. In the first fourteen chapters of Exodus, God redeemed His people from their four-hundred-year captivity in Egypt. By His sovereign hand, God preserved Moses’ life through the slaughter of Israel’s newborn males, established him in Pharaoh’s own palace to receive the highest quality education of his day (something that would undoubtedly be valuable as the Holy Spirit led him in the writing of Scripture), sent him into the wilderness for forty years as a shepherd, and then sent him back to Egypt to lead the Israelites out of their slavery. Through Moses, the LORD worked the wonders that we now commonly call the ten plagues, which left Egypt in ruin. Nevertheless, even after Pharaoh demanded Israel’s departure, God baited Pharaoh into riding out against Israel with all of his chariots, thinking that they had foolishly wandered to the edge of the Red Sea. God, however, miraculously parted the sea so that Israel went across on dry land. With his heart thoroughly hardened, Pharaoh actually had the hubris to chase after Israel into the midst of the sea, which was when the LORD released the walls of water, drowning Pharaoh and all his horses and riders.
That is the cause of verse 1’s effect: Then Moses and the people of Israel sang this song to the LORD… On the opposite shore of the sea, with their four-hundred-year sojourn in Egypt on the other side and with the bodies of men and horses washing upon the shore, Israel sang to their God, the true and living God.
This song, most often called the Song of Moses but also called the Song of the Sea, is the first psalm of the Bible, and there is a very good possibility that it was the very first portion of the Bible to have been written down by Moses. Indeed, we can easily envision Moses writing down these words before Israel sets out from the sea in verse 22. There have been many scholars who see this musical interjection into the narrative of Exodus as being out of place. Yet they fail to see both the theological and artistic composition of this book of Scripture. This musical interlude is a feature rather than a bug, and it is a feature both theologically and artistically.
It is an artistic feature of Exodus because Moses knew what many ivory-tower academics can easily forget: music is as woven into the foundations of the cosmos as much as wisdom is. Job 38:7 tells us that the stars and angels sang and shouted for joy during creation, and Revelation shows us repeatedly that our life everlasting will be marked by songs of praise. And there are songs everywhere in-between. Martin Luther is often noted for calling music the greatest gift that God has given humanity, second only to the Scriptures.
Theologically, this song is necessary. As I repeatedly have said, the exodus is the narrative heart of the Old Testament. It is the central act of redemption upon which the rest of Scripture depends. The exodus is the foundation of Israel’s identity as a people. They are fundamentally a nation of slaves that God redeemed to be His own people and to fulfill the promises that He long ago gave to their ancestor Abraham. The crossing of the Red Sea, therefore, was Israel’s chief moment of salvation. And throughout Scripture, singing is repeatedly shown to be the proper response to God’s salvation. Indeed, Philip Ryken writes, “The history of salvation is sometimes described as a drama–the drama of redemption. However, this drama is actually a musical. It is impossible even to conceive of Biblical Christianity without songs of praise.”[1]
This is why we so often link singing and worship together. Of course, we know that worship itself is far more than just singing, yet even so, singing is intimately bound to our worship of God. Worship is most simply our act of giving to God the worth that He deserves. Thus, being created and redeemed by God, we owe Him nothing less than our very selves. Therefore, Romans 12:1 is perhaps the most succinct biblical description of our worship in Christ: “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.”
Worship is nothing less than giving ourselves entirely to God, and this certainly encompasses our singing. To both the Colossians and the Ephesians, Paul clearly expected singing to play a regular role in communicating the truths of Scripture to one another. Indeed, throughout our sojourning through this life, we ought to say with the psalmist to the LORD: “Your statutes have been my songs in the house of my sojourning” (Psalm 119:54).
Indeed, nothing will sink the truths of Scripture more deeply into our hearts than songs. That is why I generally give more serious consideration to adding a particular song to our Sunday morning singing than I do to choosing which texts of Scripture to preach. When it comes to choosing a book or passage to preach, I certainly want to be sensitive to what would best fit our congregation’s particular season, yet in the end, God’s Word will never return void. The songs we sing, however, are compliments to Scripture rather than Scripture itself. They must, then, undergo a far greater degree of scrutiny. This becomes doubly important whenever we consider that songs are far more memorable than words alone. Thus, whenever I select songs for us to sing congregationally, I am actively looking for songs that are worthy of being the soundtrack to our earthly pilgrimage.
Indeed, there is no question that we will sing and make music; that is part of being made in God’s image. The question is what kind of songs will we sing. Particularly, will our heart’s theme song be: I will sing to the LORD, for he has triumphed gloriously?
The Song of Moses
As we move into the actual contents of this psalm, rather than moving verse-by-verse through it, we will focus upon its three broad themes: what God has done, what God will do, and who God is.
The whole occasion of the psalm is an exultation in what God had just done. Verses 4-10 and 12 largely give a poetic retelling of Pharaoh’s destruction in the waters of the sea. Ryken calls us to consider a point that many would rather pass over: “Realize that in this song he did not praise God for the exodus in general, but specifically for the death of the Egyptians as a demonstration of divine wrath.”[2]
If that sounds harsh and even unjust, we need to recalibrate our notion of justice so that it accords with Scripture. God’s triumph in the exodus was certainly in bringing His people out of slavery, yet it was also about beheading Pharaoh as an offspring of the serpent. The plagues upon Egypt were judgment, and the Red Sea was an execution. Indeed, God made certain that the execution fit the crime. This Pharaoh drowned just as the Pharaoh before him had drowned so many infants in the Nile. It was right for Moses and the Israelites to celebrate, for as Proverbs 11:10 says, “When it goes well with the righteous, the city rejoices, and when the wicked perish there are shouts of gladness.”
Today, we sing similar songs of Christ’s triumph over the serpent himself. In the hymn, A Mighty Fortress Is Our God, we sing:
And though this world with devils filled should threaten to undo usWe will not fear for God hath willed His truth to triumph through us.The prince of darkness grim, we tremble not for him,His rage we can endure, for lo his doom is sure,One little word shall fell him.
Working the greater exodus upon the cross, Jesus triumphed over the powers of darkness and put them to open shame. Even so, the greatest enemy that Jesus defeated is our own sin.
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