MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 3:7-10
THE CALLING OF A GREAT DELIVERER
I. His call was rendered necessary by intense national suffering. (Exodus 3:7).
1. The sufferings to which the Israelites were exposed. “I have seen the affliction of my people.” They were afflicted by a tyrant king—a hostile nation—oppressive taskmasters—unremunerative work. Surrounded as we are by all the advantages of freedom, and Christian influence, it is almost impossible for us to realize their sorrow. Oppression occasions the worst—most degrading—most painful suffering to men. These ancient people had happy memories still lingering in their minds—memories of a godly ancestry,—which would intensify the grief and degradation of their present condition. (i.) Politically they were prisoners. (ii.) Socially they were bondmen. (iii.) Commercially they were ruined. (iv.) Religiously they were degenerate—hence their suffering. The grief of legal slavery is now almost banished from the world.
2. The Divine attention to the sufferings of the Israelites. God has deep sympathy with the sorrowful. (i.) God sees the pain of the oppressed. “I have surely seen the affliction of my people.” He knows the occasion of it—the men who augment it. He is cognisant not only of the secondary agencies of grief, but also of the primary—not only the cruel taskmasters—but also of the tyrant king who has commissioned them. (ii.) God hears the cry of the oppressed. “And have heard their cry.” The Divine Being is not deaf to the voice of human sorrow, especially when it comes from a penitent heart. This is testified by the moral experiences of the universe. The cries and prayers of the suffering not merely gain help—relief—but also expose those by whom they are occasioned to the Divine displeasure. God saw the oppression of the Egyptians, and we cannot but connect this with their final overthrow in the Red Sea. We cannot occasion sorrow to others, without rendering ourselves liable to severe retribution—especially if we afflict the people of God. (iii.) God relieves the pain of the oppressed. He does not merely look in pity—hear with compassion—speak in accents of tenderness—but He devises means for the destruction of the oppressor—for the freedom of the slave. He raises up a deliverer, whose life and heroism He joins to the sorrow-stricken people for the removal of their woe.
II. He was called to his mission by the immediate agency of God. (Exodus 3:10.)
1. His free agency was consulted. God does not force men into Christian service—into heroic and philanthropic effort. He does not employ unwilling agents. He merely calls—sometimes by loud voices—by the urgency of the case—by a providential opening. Man has the ability to object—refuse. Thus the Divine Being comes into intimate contact with the lives of destined deliverers—to refine their sympathies—awaken their enthusiasm—to urge them to their great avocation. Such a call is honourable; it links men to the mercy and power of God—it is responsible—it links men to the sufferings of humanity. By willingly—cheerfully responding to it we become, in a very high sense, co-workers with God, for the truest benefit of the race. Such calls to pious souls are varied and numerous—may they always find us obedient thereto.
2. His adaptability was considered. The divine calls to service are dependent upon moral character—intellectual power. God does not call wicked men to achieve the freedom of the suffering. He would not give them the vision—nor would they have the faith to believe it—necessary to awaken them to the conviction of such great service. God does not call weak-minded men to this work of liberation—but those well learned in the literature—science—history of their country—whose moral nature has been well disciplined by solitude—through long years—and who have been previously lifted up to the elevation of the call He gives, and the service He requires. There was not another man in the whole nation more thoroughly qualified for this work than Moses. All his life had been one constant preparation, and an unconscious waiting for this hour. So that when the call of God sounded in his soul, all the discipline of his life became intelligible to him. And so, to-day, in calling men to the varied offices of Christian service, the Divine Being strictly contemplates their moral and intellectual qualifications Social considerations are subordinated. A shepherd may be called to accomplish the freedom of Israel. Hence the Divine call to human souls is—
(1) Emphatic.
(2) Judicious.
(3) Hopeful.
III. He was definitely made acquainted with the mission he had to undertake. (Exodus 3:10.)
1. He was to pay a visit to royalty. He was commanded to go unto Pharaoh. There seems an apparent incongruity for a shepherd of the desert to demand an interview with the monarch of Egypt—there was a great disparity in their social position. But what Moses lacked in the social accidents of life, he more than made up in the moral. God had given him a vision—had held audience with him. Hence he was well qualified to meet Pharaoh. Any man who holds intimate communion with God, is fit companionship for the grandest king of the universe. The vision of the bush would awaken Moses to a strong sense of his manhood—to a consciousness of Divine aid—hence he will go bravely to Pharaoh with the requirement of freedom. The visit was not to be one of mere courtesy—but to demand the citizen rights of an enslaved nation. Christian men, in these days, are reluctant to visit kings on the errands of God—they are timorous—they have not vision enough to inspire them with fortitude—at such times they should gather strength from their Divine communion and commission.
2. He was to achieve the freedom of Israel. “That thou mayest bring forth my people, the children of Israel, out of Egypt.” What a commission for one man to fulfil—with no armies but the unseen legions of heaven. Apparently unaided, be goes to the task. God sometimes calls men to arduous duties—in which there appears but little likelihood of success. He clearly defines the duty of Christian service. He forewarns of its difficulties—that they may not surprise or overwhelm. This arrangement is—
(1) Merciful.
(2) Considerate.
(3) Accommodated to our weakness.
IV. In the performance of his mission he was animated by the highest hopes. (Exodus 3:8.)
1. He anticipated the freedom of Israel.
2. He anticipated conquest in the event of war
3. He anticipated residence in a land of beauty and fertility. God always animates those engaged in great service by great hopes. Lessons.—
1. That God knows how to prepare men to become the deliverers of the good
2. That a divine call is requisite for the mission of life.
3. That human sorrow is pathetic and powerful in its appeal to God.
A PICTURE OF HUMAN SORROW
I. That God knows the sorrows to which His people are exposed. (Exodus 3:7.)
1. Because of the relationship He sustains to them. “My people.” Ancient Israel was a Divinely chosen nation—peculiarly favoured by heaven. This is but a faint type of the Divine regard for all devout souls. “My people:”—
(1.) It indicates ownership.
(2.) It indicates endearment.
(3.) It indicates astonishment. We should imagine as the people of God, so truly loved, that Israel would have been shielded from sorrow altogether. We should have thought that their lives would have been pre-eminently jubilant. Are we not frequently surprised to find the choicest of God’s saints in circumstances of great trial? This is a problem the next world will better solve.
2. Because His omniscient eye is upon them. He sees their trials.
3. Because they are in the habit of making known their sorrows to Him by prayer.
II. That at the proper time God will deliver His people from sorrow. (Exodus 3:8).
1. Sometimes after it has been long continued.
2. Sometimes when least expected.
3. Sometimes by agencies once despised. Moses had previously tried to awaken within the Israelites feelings of brotherhood—but he had been repulsed—his authority had been denied—yet this is the man Divinely sent to achieve the freedom of the nation. So, instrumentalities that have been rejected by us may one day be instrumental for our good. Let us despise no effort for our welfare, we may have to meet it again in the future.
III. That God uses human instrumentalities in the deliverance of His people from sorrow. God sends man to comfort his fellow-man.
1. Prepared by life’s discipline. It requires great preparation to fit man for the work of sympathy.
2. Encouraged by Heaven’s vision. Any man who is destined to aid, or mitigate the suffering of his fellows must have visions of the other world—of the painless life—of God—to prepare his soul for contact with woe, that he may not be depressed thereby. Heaven only can teach a human soul how to console troubled hearts.
3. Called by God’s voice. God knows where to find men who are the most fitted to undertake errands of mercy and consolation—appeals to their sympathies—at the same time authoritatively commissions them to the work.
THE TYPICAL CHARACTER OF MOSES CONSIDERED, AS THE DELIVERER, MEDIATOR, LAWGIVER, AND GUIDE OF ISRAEL
It will be our aim, in the present discourse, to exhibit Moses as the representative of our gracious Lord; and to shew, in a connected view, that the benefits conferred by the one upon Israel, are emblems and shadows of these spiritual mercies, which the other was manifested to bestow upon mankind.
I. Moses claims our first regard as a Deliverer. While Israel was groaning in Egypt, God was preparing the means of their deliverance. When we were dead in sin His compassion provided for our redemption. When the Israelites were arrayed to leave their captivity they numbered 600,000 on foot, besides women and children. Yet, in this vast multitude there was no deliverer, Moses only excepted. Nor could one be found, to redeem the world, from amongst its numbers. Moses was a man like unto his brethren, experienced the wants, and sympathized with the sorrows of Israel. He was well learned in the wisdom of Egypt. The rod of the Lord was put into his hand. Christ partook of our nature—possessed unsearchable wisdom—wrought miracles. Moses made sacrifice to fulfil the duty with which God had charged him. Having “respect unto the recompense of the reward.” Christ made “himself of no reputation,” &c.
II. He is a type of Christ when we regard him as the appointed mediator between God and Israel. So overpowering in greatness did the Most High appear upon Mount Sinai, that the people placed Moses between themselves and the majesty of Heaven. Moses was qualified for this office—by cordial love—meekness—long suffering—disinterestedness—ever watchful seal; so God could have no interest with men except through Christ, who is far more qualified for the office of mediator than Moses.
III. When we regard him in his office of Lawgiver to Israel. Israel had forgotten the sanctions and demands of the Divine covenant with Abraham amidst the rigours of their servitude. During the first part of their wilderness journey they were rather a band of fugitives, without order and regulations, than a people restrained by the influence of judicious legislation. It was necessary that some mode of government should be given to them. This was given by the Most High—through Moses. So, in the mournful captivity of the soul, the lust of the flesh, and the pride of life, oppose the will of God; and the fallen creature becomes a fatal law unto himself. Even when the condemnation of impiety is removed, and the fetters with which it bound all the passions, and faculties, and principles of the mind are broken, the liberated bond-servant needs a revelation of the Word of God, by which his conduct may be governed. Christ a law-giver—assisted at the formation of the law—can best explain it—best enforce it. The temporal deliverer could only give the law; he could not infuse a principle of holy obedience into its injunctions. He could not subdue the enmity of carnal affections. The Son of God alone can form us, by His grace, to the holiness of his own demand.
IV. When we regard him as the Leader and Guide of Israel. Israel did not at once reach the promised land—toilsomo journey. Moses was their guide. So, the Christian, who is journeying from the house of moral bondage toward heaven, has Jesus for his guide [Buddicom’s Christian Exodus].
SUGGESTIVE COMMENTS ON THE VERSES
Exodus 3:7. “My people.”
1. Therefore we must love Him.
2. Therefore we must serve Him.
3. Therefore we must aid His Church.
“I know their sorrows.”
I. The Person.
1. He can help. This is demonstrated by all history—experience—from the greatness of his power—the fulness of His resources—from the sympathetic ministries He has at command.
2. He will help—Hagar—David—Peter—prove this. He has promised to succour the tired—has told men to cast their heart-burdens on Himself. The whole scheme of salvation is based on this fact. His arm brought salvation. He will therefore freely give us all things. What a mercy that troubled souls are not left to follow blind impulse—reason—we have a Divine Helper
3. He delights to help. Sympathy is the natural—happy out-come of the heart of God. He heals the withered flower by the new life of spring tide. He heals troubled souls by imparting new spiritual energy. It is His joy to do so.
II. The knowledge.
1. It is certain. God knows the trials of humanity—from whatever cause they may arise—unerringly. He cannot be deceived, or mistaken. What a consolation for the afflicted.
2. It is unlimited. God knows all the sorrows of the heart—those unwhispered to our nearest friend—no matter to what sphere of life they relate—no matter how trivial or how great.
3. It is compassionate. He does not investigate our sorrow—to satisfy curiosity—to become officiously acquainted with our circumstances—but to soothe—to relieve. Religion does not present to the troubled soul a stoical—merely philosophical deity—but One who is touched with the feeling of our infirmity.
III. The Sorrow.
1. It may be long continued. Israel had been in bondage four hundred years. Our trials may be continuous—like a long winter night—like a long polar winter—without a ray of sunlight—but God has not forgotten to be gracious. His delay is part of the discipline—the dawn of morning will come.
2. It may be deeply oppressive. As the poorest are not below God’s cognizance. neither are the greatest beyond His check.
3. It may be widely experienced. “I know their sorrows”
1. Therefore do not complain.
2. Therefore wait His time for deliverance.
3. Therefore seek His grace.
Israel’s bondage and freedom, a type of the world’s sorrow and Christ’s redemption:—
1. Because Christ came down from heaven. 2 Christ came at the call of the world’s sorrow.
3. Christ came to achieve the world’s moral freedom.
4. Christ came to destroy the kingship of sin.
5. Christ came to lead men into happiness.
6. Christ came to awaken holy agencies for the spiritual welfare of the race.… God usually speaks kindly to his servants to remove their fear at His appearing.
Jehovah resents the oppression of the Church.
1. Surely.
2. Speedily.
3. Continually.
4. Retributively.
Egypt is seen by God in all its oppression of His people.
Cruel exactors make God’s people cry aloud to Him in complaint and prayer.
Exodus 3:8. “And I am come down to deliver them,” God is said to descend—
1. In accommodation to a human form of speech.
2. To show judgments on the wicked (Genesis 18.)
3. Perhaps to indicate the situation of Egypt, which was a low country.
4. To indicate some notable event about to follow. Babel.
“To bring them up out of that land.”
1. Of bad rulership.
2. Of wicked companionships.
3. Of hostile religious influences.
4. Of servile bondage.
5. There are many countries in the world where it is dangerous for God’s people to reside.
“Unto a good land, and a large.”
1. Canaan was large compared with Goshen.
2. God exchanges the situations of His people for their good.
3. God does not intend His people to remain long the slaves of any earthly power.
4. The spiritual Israel will in eternity enter into the fulness of these words.
“Unto the place of the Canaanites.” The Canaanites were the same whom the Grecians called Phœnicians.
1. The Septuagint in the fifth of Joshua, for Canaanites reads Phœnicians.
2. The woman whom our Saviour dispossessed of a devil, by Matthew is called Canaanitish, by Mark a Syro-Phœnician.
3. These Canaanites are said to dwell near the sea (Numbers 13:30), as did the Phœnicians.
4. The Phœnicians were noted for their deceit in buying; so the Canaanites are noted in scripture for their craft (Hosea 12:7).
“The Canaanites and the Hittites,” &c. A disinherited people:—
1. Disinherited by God, as the Supreme Disposer of all territory.
2. As under a special curse.
3. As guilty of unrepented sin.
4. A warning for nations to-day.
Flowings of milk and honey are in the inheritance of the Church.
The place of wicked nations God can make the inheritance of His people.
God will make good his promise to the uttermost to give the Church its inheritance.
Exodus 3:9. God demonstrates that He hears the cry, and sees the oppression of His people and Church.
In times of hearing the cry of His Church, God watches the conduct of enemies toward it.
Exodus 3:10. “Come now therefore.” The Divine call to service:—
1. It is persuasive, “come.”
2. It is immediate, “now.”
3. It is logical, “therefore.”
“I will send thee unto Pharaoh:”—I. A vocation.
2. A preparation.
3. A commission.
“That thou mayest bring forth My people.” &c. A God-given task:—
1. Arduous in its requirement.
2. Responsible in its exercise.
3. Glorious in its issue.
4. Unique in its character.
In the eighth verse God says, “I am come down to deliver them out of the hand of the Egyptians;” and in the tenth verse He says, “I will send thee unto Pharaoh.” Is there not a discrepancy here? If God Himself came down to do a work, why did He not go and do it personally? One word from Himself would surely have done more for the cause which He had espoused than all the words which the most gifted of His creatures could have used. Looking at this incident as standing alone, it does undoubtedly appear most remarkable that God did not personally execute what He had personally conceived. The thinking was His, so was the love; all the spiritual side of the case belonged exclusively to God; yet He calls a shepherd, a lonely and unfriended man, to work out—with painful elaboration, and through a long series of bewildering disappointments—the purpose which it seems He Himself might have accomplished with a word. We find, however, that the instance is by no means an isolated one. Throughout the whole scheme of the Divine government of the human family, we find the principle of mediation. God speaks to man through man. Undoubtedly, this is mysterious. To our imperfect understanding, it would seem that the direct personal revelation of His presence and glory would instantly secure the results which are so desirable, and yet so doubtful. It is here that Faith must lead us. Moreover, this principle of individual selection in the matter of all great ministries, is in keeping with the principle which embodies in a single germ the greatest forests. It is enough that God gives the one acorn, man must plant it and develope its productiveness. God works from the one to the many [City Temple].
God’s call—is instant, and suffers no delay.
Though God needs no man, He calls some for the help of His people.
Such as God calls, He sends to bring about deliverance.
The mission of God may be of the poorest man to the greatest potentate.
God’s command is enough to empower the weakest man for the strongest work.
ILLUSTRATIONS
Exodus 3:7-8. As the bees, although they sometimes sting the hands and face of the owner and master of them, yet they be profitable in providing for him the sweet honey and wax: even so an enemy, although he persecute, injure, and wrong a good Christian, yet is he very profitable unto him, in furthering him to heavenward, if so be that by patience he possess his soul, and do pray for him, as our Saviour Christ and Stephen did.
The fish distressed, slides into the water, and is relieved; the bird flies to the dam, and is shrouded under her wings; the child runs to its parents; strike the dog, and he runs to his master; wound the soldier and he flies to the army; and by way of antiperistasis (the opposition of a contrary quality, by which the quality opposed acquires strength), cold makes the heat retire into the fire, and the force thereof is greater. Thus, if mere natural causes, whose goodness is finite, do cherish their effects, how much more shall God, whose goodness is infinite! It is He, and He only, that is the object of His people’s trust in the midst of their distress,—He is the first cause of all things, and all things have recourse unto Him.
Exodus 3:9. Like as a father, having a young infant sick of some sore disease, though the child can speak never a word, is ready to help it; and if it can speak, yet, being full of pain, cannot call for things as it ought, yet, if the mother can by any signs guess at the meaning of it, she will accept as much of it as if it had spoken very plentifully—yea, though it should say one thing and mean another, she would give it according to the meaning of it: even so the Lord, who is filled with the bowels of compassion towards us in Christ, far above any father or mother, though he delighteth to hear us pray unto Him, yet, when, as by the extremity of our miseries, we are oppressed or distracted, so that we cannot in any orderly manner-pray unto him as we ought, he alloweth of the sighs and sobs that we offer up unto Him, and granteth not so much our words (which are none or few) as the meaning of His Spirit, which is plentiful in us [Cawdray].
Exodus 3:10. As Samson, though he had strength given him that he was able to have defended the Israelites, and revenged them of their enemies, yet he could not take upon him the government of the people until such time that the Lord had called him unto it: so, likewise the ministers of the Word, albeit they have never so notable gifts of knowledge, utterance, etc., yet they are not in any case to intrude themselves into the ministry, unless they have a particular calling from the Lord [Cawdray].