ILLUSTRATIONS
Exodus 3:14. Tully relateth how Simonides, being asked by Hiero, the king of Sicily, what God was, desired one day to consider of it; and after one day being past, having not yet found it out, desired two days more to consider of it; and, after two days, he desired three; and to conclude, he had at length no other answer to return unto the king but this that the more he thought upon it, the more he might; for the further he waded in the search thereof, the further he was from the finding of it. And thus Plato: “What God is,” saith he, “that I know not; what He is not, that I know.” Most certain it is that God only, in regard of Himself, knows Himself as dwelling in the light inaccessible, whom never man saw neither can see. Here, now, the well is not only deep, but we want a bucket to draw withal. God is infinite and never to be comprehended essentially. Oh, then, that we could so much the more long to enjoy Him, by how much less we are able to apprehend Him [Spencer].
Though the sun is the source and fountain of light, there is little good in gazing at the sun, except to get blinded. No one over saw the better for looking the sun directly in the face. It is a child’s trick, grown up people know better. We use the light which the sun gives, to see by, and to search into all things—the sun excepted. Him we cannot explore, beyond what he reveals of himself in the light and heat which he sheds upon us, and in the colours by which he is reflected from the earth. There is no searching of the sun, our eyes are too weak. How much less can we search the sun’s Creator, before whom the myriads of suns are but as so many cloud bodies! His revelation of Himself in His works and in His word, in His Son and in our souls, is more than enough for us. Persons who dare to go as they say in a directer way to Himself, are like children looking at the sun, who, instead of getting more light and better eyes, get less light and an infatuated eye [J. Pulsford].
Hilary, an ancient Christian writer, says these words charmed him, and gave him a high opinion of Moses, before he became a Christian, there being nothing so proper to describe God by as this name [Orton].
Many heathens, copying from this expression, have inscribed it, or something like it, on their temples. On the Delphic temple was inscribed, according to Plutarch, the Greek word El, which signifies “Thou dost exist.” [Howe].
Who ever conceived a more beautiful illustration of this sublime text than the following by Bishop Beveridge,—“ ‘I am.’ He doth not say, I am their light, their guide, their strength, or tower, but only ‘I am.’ He sets His hand, as it were to a blank, that His people may write under it what they please that is good for them. As if He should say, ‘Are they weak? I am strength. Are they poor? I am all riches. Are they in trouble? I am comfort. Are they sick? I am health. Are they dying? I am life. Have they nothing? I am all things. I am wisdom and power. I am justice and mercy. I am grace and goodness. I am glory, beauty, holiness, eminency, supremacy, perfection, all sufficiency, eternity! Jehovah, I am! Whatever is amiable in itself, or desirable unto them, that I am. Whatever is pure and holy, whatsoever is great and pleasant, whatsoever is good or needful to make men happy,—that I am.’
“When God would teach mankind His name,
He calls Himself the great, ‘I am,’
And leaves a blank; believers may
Supply those things for which they pray.”
Exodus 3:17. Like as, if a man were assured there were made for him a great purchase in Spain or Turkey, so, as if he would but come thither, he might enjoy it, he would not forbear to adventure the dangers of the sea, and of his enemies also, if need were, that so he might come to his own; even so, seeing that Christ Jesus hath made a purchase for us in heaven and there is nothing required of us, but that we will come and enjoy it, we ought to refuse no pains or fear in the way, but carefully strive to get in [Cawdray].
CRITICAL NOTES.—
Exodus 3:14. I am] That this Divine declaration is an exposition of the meaning of the great and gracious name, JEHOVAH, must be obvious at a glance over the context. From this follows the need of all possible care to understand the exposition itself as it falls from the mouth of God, and is here recorded for our instruction. Let us briefly state the essential points—with all reverence, while yet, as far as possible, with due freedom from the yoke of timid tradition.
(1.) What is the radical meaning of the root ha-yah—the great verb of the sentence? Usage decides that, in the language of Dr. J. W. Donaldson (Heb. Gram. p. 59), ha-yah is essentially a “verb of becoming:” not merely of coming into being, but coming into relationship, i.e. becoming this or that to some one. We may say, in brief, that it primarily means (a) of persons—TO BECOME; (b) of events—TO COME TO PASS; the concordance will prove this. Then
(2.) What is the force of the tense in wh. ha-yah here twice appears? Eh-yeh is the “imperfect” tense of ha-yah; i.e., as that tense is understood by the best Heb. scholars (Ewald. Roediger, Driver, Prof. A. B. Davidson), “imperfect” in the broad sense of the incomplete, the incoming tense—the “incipient” (Murphy) Applied to the verb under consideration, this tense yields the following rendering: “I am becoming,” or, “I will become.” As our future suits well here, let us say, simply, “I will become.” Then the declaration will run: “I will become what I will become.”
(3.) Nothing, surely, cd. exceed the sweetness, the fitness, and the simple grandeur of the clause when thus rendered. (a) It is full of promise: “I will become”—to Israel, disheartened, timid—“what I will become”—all that it is in my heart to become to them, all that they need. Their redemption is in me; and, therefore, out of the fulness of my nature, shall it be unfolded act by act, step by step, stage by stage. Not apart from me can they enjoy it. I must work it out for them—in them—through them: drawing them ever nearer to myself coming ever nearer to them—becoming more and more to them. The promise is unlimited. And, further, though we can scarcely realise its richness without some attempt at paraphrase, yet (b) it is very general, to the verge of vagueness—a vagueness, however, adapted to elicit faith. It seems to say: Trust me; leave the future in my hands: I will become to you more than you can yet know: “I will become what I will become.”
(4.) How does this exposition of the Name prepare us for the Name itself? For we assume the now generally admitted derivation of JEHOVAH (more exactly, YAHWEH) as the third person singular imperfect of ha-wah, an old form = to hah-yah; and thus conclude that the Name literally gathers into itself the force of the previous Divine announcement. In other words, we take YAHWEH to mean: “He who is becoming—purposes to become—will become” = “The Becoming One.” In this way we have first the verb repeated in a clause; then the verb once by itself; lastly the noun, cognate with the verb: “God said unto Moses, Ehyeh asher ehyeh, ‘I will become what I will become.’ ” “Thus shalt thou say unto the children of Israel, Ehyeh, ‘I will become,’ hath sent me unto you.” “And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, Yakweh, The Becoming One, God of your fathers, &c., hath sent me unto you.” Well might the gracious Promiser add: “This is my name for ever, and this is my memorial unto all generations.” Must not that Name relate to us through which God will be remembered by us?
Possibly the evangelical German expositors have not expressed themselves in precisely the above manner in their exegesis of this great matter; but how fully they have led the way to our main conclusions may be seen in the following extracts from Kurtz: “Jehovah is the God of development, who Himself enters into the development, condescends into it, embodies Himself and co-operates in it, in order to conduct it safely to its destined goal.” “Ha-yah is equivalent to φῦναι, γενέσθαι, εἶναι; it indicates concrete, not abstract being—such being as makes its appearance, manifests itself in history, and, so to speak, becomes historical. This meaning comes out more fully and prominently in the imperfect form of the name derived from it. Hence יהוה is God outwardly manifesting Himself, revealing Himself, living, working, and reigning in history, ever unfolding there, more and more, His character and being.” (Hist. O. Cov. I. i. sec. 13.)
It remains only to say that even if Yah-weh be considered as formed in the conjugation Hiphil (as, with this pronunciation. Dr. B. Davies seems to think it must) the substance of the above account will remain untouched. The fullest possible justice would be done to that causative conjugation by rendering the name, “He who brings to pass” = “The Fulfiller.” In point of fact, He BRINGS TO PASS His purposes by Himself BECOMING all that He designs to BECOME. However, Dr. Kalisch considers the name, pronounced YAH-WEH, as formed in Kal; thus, in this matter, fully sustaining our primary explanation.
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 3:13-18
MINISTERIAL DIFFICULTIES TO BE ANTICIPATED—AND HOW TO OVERCOME THEM
I. That ministers must anticipate difficulties in the performance of their life mission. (Exodus 3:13.)
1. Arising from prejudice in reference to the man. Moses felt that he would be liable to the prejudice of Israel—through his residence in the palace of Pharaoh, and his supposed connection with a despotic government. He had not shared their bondage—they would prefer one as the leader of their destinies, who had been more thoroughly identified with their condition of woe. Moses anticipates these difficulties, and asks the Lord how he should reply to them. So ministers of the gospel have to combat innumerable prejudices—of truth—education—capricious—weak—hence the difficulty of their work. They must be divinely commissioned to overcome them.
2. Arising from scepticism in reference to the truth. Moses feared that the Israelites would not credit the doctrine of freedom he had to proclaim to them. They would rather remind him of Pharaoh’s army, and the impossibility of their escape. Moses would find great difficulty in getting them to believe in the promise and power of God. So, ministers to-day have a large amount of scepticism to overcome, in relation to the apparent difficulties of the truth they preach. They must exhibit their Divine credentials.
3. Arising from lethargy in reference to the mission. Moses found the Israelites in a state of utter destitution—morally weak—incapable of great effort—almost willing to die, rather than live. He would have great difficulty in awakening them to action, equal to the requirements of the case—and to secure their co-operation. So, it is with ministers of the gospel. They come—preach to men, who are inervated by sin—to arouse them to a sense of their manhood—to seek their co-operation in the mission of freedom they announce. The moral weakness—indolence of men is the greatest difficulty the true minister has to contend with.
II. That to overcome these difficulties, ministers must seek direction from God (Exodus 3:13). That God will give this direction is seen from:—
1. The Divine recognition of ministerial difficulty. The Divine Being admitted all that Moses had said about the difficulty of his mission to Israel. No word of reproach was uttered—no rebuke expressed—but directions were given in response thereto. Equally does God recognize the perplexity a, ministerial life—hence He will not reject any who seek His aid.
2. The Devine Sympathy with ministerial difficulty. (i.) Manifested by the gift of heavenly vision (Exodus 3:2.) (ii). Manifested by the gift of needful instruction (Exodus 3:15-17). (iii). Manifested by the gift of holy companionships (Exodus 3:12). Such a manifestation of divine sympathy ought to inspire every minister with spirit and fortitude for his work. They that are for him, are more than all that can be against him.
SUGGESTIVE COMMENTS ON THE VERSES
Exodus 3:13. But Moses puts another question; for the human heart is full of questions [C.H.M.]
It is clear that Moses anticipated the greatest difficulties from the degenerate condition of his countrymen.
Why did Moses ask the name of God?—
1. Not to instruct his ignorance. He had not forgotten God in Egypt.
2. Not to gratify his curiosity.
3. But to satisfy Israel. Error has many Gods, he therefore wanted to know how he might prove to the enslaved nation that he came in the name of the true One.
It is good for a minister to know on whose business he is going.
God’s answer to one objection oftentimes begets another in His servants.
Dissatisfaction of men about God’s instruments is very probable.
God’s servants very reasonably expect that He will clear up all doubt as to His name, and their duty.
A QUESTION FOR THE PULPIT
I. “What shall I say unto them?” Shall I say unto them truths that are in harmony with their depraved condition? Moses might have told the Israelites to remain peaceful in their bondage—to make the best of their circumstances—that they were not responsible for their situation—it being the fault of their ancestors for coming to Egypt. He might have told them not to trouble about any effort for freedom—as it would require time—means—armies—beyond their command. And perhaps many of the Israelites—although they would feel the sorrow of of bondage—might think his advice wise. But no; he went to them with the tidings of freedom. The pulpit may take a pattern here, not to preach doctrines in harmony with the depraved tastes of men—but to awaken them from their sin, by the proclamation of the Divine Name and freedom.
II. “What shall I say unto them?” Shall I give them an argumentative discourse? It would be necessary for Moses to convince the Israelites that he was divinely commissioned—and the chief use that a minister can make of logic, is to prove the divinity of his call to the ministry. This once proved to Israel—they will be ready to follow him. So, congregations will hold but little argument with a man whom they feel to be called to free them from the power of sin—they will follow him. His heart speaks to them.
III. “What shall I say unto them?” Shall I give them a sensational discourse? Had Moses gone to the Israelites in this way, I would not have given much for his real success. He might have “got his name up.” He would have attracted a few wearied slaves to himself. He might have aroused a wave of feeling, but it would soon have subsided into calm. The freedom of the nation would not have been achieved in this way. The sensational preachers of the world, are not doing the most towards the moral freedom of the race.
IV. “What shall I say unto them?” Shall I say unto them how clever I am? Moses might have told the Israelites that he had spent so many years in the Egyptian colleges—that he had been brought up in a palace. But he did not. He would never have achieved the freedom of Israel if he had adopted this course. He had humbled himself before God. And men humble before God, are generally so before their fellows. Ministers should not make a display of their learning—such conduct will never accomplish the freedom of souls.
V. “What shall I say unto them?” Shall I tell them about the Cross of Jesus? “Yes;” replies the penitent sinner “that is what I want” “Yes,” replies the-aged believer, “that is the charm of my Soul.” Let ministers preach the Cross as the emancipation of the world. For we preach not ourselves, but Christ Jesus, the Lord.
THE DIVINE NAME
I. As only revealed by the Divine Being Himself. Only God can give a revelation of His name—character—attributes—will. Human reason cannot, by searching, find out God. The human heart may search for God—but unaided, will never find Him. He that dwelleth in the bush—that calleth His servant to arduous toil—must speak—must make himself known—or the world will be eternally ignorant of His name.
II. As only partially understood by the grandest intelleces. Although we have such an abundant revelation of the name of God—how little of it is comprehended by man. It appears to us as the faint glimmering of a light placed in the cottage window on a dark night. God is mystery. Man’s intellect can read the histories of the stars, can trace the wonders of the globe—but, at the threshold of Heaven’s temple, it must bow in reverent acknowledgment of its inability to understand the things presented to its vision.
III. As sufficiently comprehended for the practical service of the Christian life. Moses did not fully understand the meaning of the revelation given to him of God—yet he recognised sufficient for his mission to Israel. He could speak the name of God—and that name, vocal on a human lip, has a power to inspire and free the slave. All ministerial power lay in the utterance and hope of the Divine Name: it touches human hearts—awakens solemn thoughts—and makes men think of destinies. We know enough of God to give strength—responsibility—hope—to our Christian work and life.
God announces Himself:—
1. As personal.
2. As independent.
3. As self-existent.
4. Immutable.
5. What an element of sublimity this imparts to the mission of Christian service.
6. What an inspiration it furnishes for the toils of life.
7. How superior to any gods of the Egyptians.
The true knowledge Of God is the power of deliverance to the enslaved. The revelation that a greater than Pharaoh cared for them was to be the stimulus to snap their fetters and be free. Nothing but a true knowledge of God will ever move men to fight against corrupt principles, vicious practices, evil habits. We are creatures of love and faith, and need something to move our faith into vigorous exercise; we need an unchanging object worthy of our love. “This is life eternal, to know Thee—the only true God, and Jesus Christ, whom Thou hast sent” [Homilist].
God’s reply is at hand to show His name unto those that seek to know it.
Perfect Being—the cause of all other being—is the name of God.
God’s Being, well-known and considered, is enough to answer all objections.
It is good for God’s servants to go out to duty under the protection of His name.
Exodus 3:15. God’s will is that He makes revelation to His instruments that they may make them known to the Church.
The first general cognizance of covenant relation to a Church was to the Fathers of Israel.
The relation of God to Fathers is declared for the comfort of children.
That we are commissioned by God is enough for men to know about our mission.
I. An eternal name.
II. An eternal memorial.
Exodus 3:16. The wisdom of gathering the few; or the considerateness of the Divine Being in reference to the mission of His servants:—
I. This would be the most effective method of enlightening the mind of the nation in reference to the Divine intention. Moses was to gather the elders of Israel together—not the elders as regards age—but the officers and influential men. The nation was not without these while in Egypt, as would appear from (Exodus 5:14.)
1. This afforded Moses a good opportunity for personal explanations. Moses would have greater influence with these few elders than with the nation at large. The respect he had paid in thus calling them to be the first recipients of his message—their intuitive feeling that what he said was true—their superior intelligence—candour—attention—would give him a splendid opportunity for impressing them with the need—reality—success of his mission. Thus a gathering of this kind would admit of explanations so helpful at the commencement of all great enterprises, to remove suspicion and avert peril.
2. It was a good precaution against the ignorance and fanaticism of the common people. The elders would be amongst the most judicious men of the nation—would therefore not only be able to enter into the important matter requiring their attention, but would have influence with their comrades; and hence, if they accepted the proposal of Moses, the nation at large would be more likely to do so. Had he carried the Divine message immediately to the enslaved people—apparently alone—without army—without sceptre—it would have aroused their indignation, their rejection; they would have derided his pretensions—his dream of freedom; they would have regarded him as a fanatic—an impostor. But all this opposition was averted by calling the elders—and making them the medium of appeal to the nation—and his companions in the effort of liberation. The more agencies a man can bring into his life work the better.
II. It would be the most effective method of gaining the sympathy of the nation. Moses was a comparative stranger to the Israelites. The elders were well known to them—were associated with the traditions of their religious life—had shared their persecution—were one with them in all the phases of life. They would, therefore, be far more likely to win the sympathy and help of the Israelites than Moses. He would have to influence them from without, they from within. They can previously educate their thought to the idea of freedom, then the nation will be ready to welcome any Moses who will work it out into history. All great workers should be judicious in their movement.
III. It would thus be the most effective method of working out the Divine project in reference to the nation.
1. How considerate of the Divine Being to give Moses this idea of working. Moses would have spent hours in devising the best method of approaching the Israelites—and after all might have been most injudicious in his arrangements. But there are times when God tells a good man how to do his work—compassionate—helpful—the secret of success. Many men will not listen to the Divine instructions. This is the occasion of the great failure of so much religious energy.
2. How numerous are the agencies put in motion for the performance of Divine projects. God is the source of all commissions for the moral good of man. He calls Moses—tells Moses to call the elders. God empowers His ministers to awaken new instrumentalities for the good of the enslaved world.
3. All great workers may find a pattern here. Not to trust their new and divine enterprises to the tide of popular opinion—storms may gather—may be wrecked. Launch them first on the more tranquil waters of the few—afterwards they will be more likely to weather the national gale. Let men in authority, knowing the influence they possess, take care to welcome all men of heavenly commission, and themselves to set a good example to the public.
This was a greater honour done to the Patriarchs than if God had written their names in the visible heavens, to be lead of all men [Trapp].
The Divine commands require the obedience of all who know the Divine name.
The Divine errands require despatch.
God’s will is that all His servants Should declare His name as their Divine warrant.
Jehovah, the God of Abraham alone can warrant good men in their work.
When God appears it is generally to make known some deliverance for His people. Divine visitations:—
1. Penal.
2. Judicial.
3. Merciful.
An inferior motive for a Religious Life.
I. Some people are religious because they hope thereby to be saved from affliction. “I will bring you out of the affliction of Egypt.”
1. They hope to escape the affliction of a bad name.
2. They hope to escape the affliction of a retributive providence.
3. They hope to escape the affliction of moral banishment from God.
II. Other people are religious because they hope thereby to better their condition, and gain greater enjoyment. “Unto a land flowing with milk and honey:”—
1. Because they imagine religion will free them from slavery.
2. Because they imagine religion will give them an advantage over their enemies.
3. Because they imagine religion will give them rich possession.
III. That while the land flowing with milk and honey may be one motive for a religious life, the superior is love to God and moral freedom.
At God’s own will, He changeth His church from bondage and misery to enlargement and plenty. The resolution of Divine mercy:—
1. Awakens instruments to convey its message.
2. Prepares Churches to welcome its tidings.
3. The giving of a new impulse to history.
The encouragement God gives to Christian workers:—
1. Divine aid in the work,
2. Bright hope in their future.
3. Glad success in their toil.
A happy residence:—
1. A land of plenty.
2. A land of beauty.
3. A land of promise.
4. A land of freedom.
5. A land of rest.
6. A land typical of heaven.
Exodus 3:18. “Now let us go, we beseech thee.” We see here the opportunity God gives men to be virtuous. Pharaoh was asked to let Israel go:—
1. That he might have the credit of a good action.
2. That he might take the responsibility of a bad action.
3. That he might render just any calamity that came upon him.
4. That he might shew the real nature of his character.
5. The Divine Being could have wrought the freedom of Israel without the consent of Pharaoh, but He did not, for the foregoing reasons.
“The Lord God of the Hebrews hath met with us.” The Divine wish was the only reason assigned to Pharaoh for the outgoing of Israel.
1. Not the wish of the enslaved nation.
2. Not that his predecessors had murdered their children.
3. Not that he had no right to detain them.
4. The Divine claim must take precedence of any human. “And now let us go, we beseech thee, three days’ journey into the wilderness.” Why are only three days named?—
1. That, if they went further Pharaoh had no right to complain, they not being his subjects.
2. This was all that God revealed unto Pharaoh, reserving His good pleasure till afterwards.
3. That in refusing so small a request, his obstinacy might appear the greater, especially after the service Israel had rendered him.
SACRIFICE IN THE WILDERNESS
I. It would have shewn the willingness of a freed man to worship God anywhere.
In the wilderness—with poor supply of animals for sacrificial purposes. After tired by a three days’ journey, just out from bondage—yet they were to worship God. Cannot we sacrifice to God in the varied scenes of life after the hard toils of the day, especially after freedom from sin?
II. It would have shewn the need of rendering gratitude to God for what would have been a merciful interposition. They would have been away from Pharaoh—slavery behind them; they would have been free—greeted by the joyful appearances of nature. To sacrifice would have been their duty; it is ours.
III. It would have evinced the return of a better manhood. No longer idolaters—they would have sacrificed to the true God. It is God’s work to make men hear and obey the message of salvation He sends to them.
Upon God’s encouragement the instruments and subjects of redemption must move thereunto.
Hearts wrought upon by God not merely hearken, but use means for deliverance.
Under God’s commission His oppressed ones shall face their oppressor.
God’s message must never be withheld from oppressors.
The Lord owns His people under their most despised name, “Hebrews.”
God will have His people use humble address, even to their persecutors.
Liberty is to be sought by the good—
1. It is commanded by God.
2. He raiseth instruments for its accomplishment.
3. No man has a right to enslave them.
4. It is necessary to the duties of our religious life.
God, who can command all from tyrants, is pleased to order His people to beg small things.
Wilderness service is desired by God rather than mixtures with Egypt.
The end of all deliverance to the Church is God’s worship.
Man can largely hinder his neighbour from a convenient worship of God.