CRITICAL NOTES.—
Exodus 8:26. Not meet … the abomination of the Egyptians] Those who can consult the original should mark the vigour thrown into it by the incisive way in which the words here quoted are placed first in their respective clauses: “THE ABOMINATION OF THE EGYPTIANS we shall sacrifice,” &c. He takes for granted it will be so; and vigorously asserting this, paves the way for the question that follows:—Lo, shall we sacrifice] This is scarcely an easy rendering. The imperfect tense (happily now seldom called the “future”—better still could it be called, unambiguously, the incomplete tense!) readily lends itself to the expression of the subjunctive and potential moods (Ges. Gram., § 127, 3, a, d; Ewald, § 136, ii. 2; A. B. Davidson, § 46, 4): hence we may more tersely bind together the crowning question thus:—“Lo! can we sacrifice the abomination of the Egyptians before their eyes, and they not stone us?”
Exodus 8:27. Shall command us] “May say unto us.” See previous note, on the imperfect tense.
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 8:25-32
THE IMPOSSIBILITY OF COMPROMISE IN A RELIGIOUS LIFE
It would appear that the plagues with which Pharaoh was smitten were progressive in severity, and that he could endure them no longer, hence he suggests a partial obedience to the commands of God. The king says that he will allow Israel to sacrifice providing that they will do so in Egypt. Moses shows the impossibility of this, by stating that if they sacrificed in Egypt they would have to do it after the manner of the Israelites or the Egyptians, if after the manner of the latter it would be an abomination to God; if after the manner of the former, it would be an abomination to Egypt. Here was a dilemma which the suggestion of Pharaoh would involve. Moses told him that he could not thus compromise the claims and worship of God.
I. That there can be no compromise in Christian morality. “And Moses said it is not meet to do so.” Moses had been sent by God to make known to the king of Egypt the Divine will in reference to the freedom of Israel. Pharaoh was told his duty. He ought to have understood it. Moses as the servant of God can admit of no compromise. The claims of God upon moral conduct are supreme and unalterable. They yield to none other. They yield not to policy. They yield not to self interest. They yield not to social position. They are divinely royal. They are immutable. How many people suggest to the servants of God a compromise in the mortality of the Christian life. They are convinced of their duty to God, and wish to combine it with the service of Satan. And why?
1. Because they do not like to give up their sins. Pharaoh did not like the idea of giving up his bondmen. They had formed part of his nation for many years. They were profitable to him. Hence he did not wish to give them freedom. And how many people are kept from entering into the complete morality and duty of the christian life by an unwillingness to give up the pleasures and fancied emoluments of sin.
2. Because they will not summon resolution enough to break the force of old and continued habit. Pharaoh had long resisted the claims of God upon him, and every successive judgment had had a hardening effect upon his heart. It would require some energy on his part to subdue the sinful habit of his life. And there are multitudes who have the convictions of duty, who do not work them out in character because they do not in prayer seek strength to overcome the enervating habits of the past. An uncompromising attention to Christian duty requires great power of soul, and great courage.
3. Because they do not enter into the complete and lofty idea of the Christian life. Pharaoh had no idea of the dignity and enjoyment of a complete surrender of himself, in all his relations, to God … He simply regarded it as a deprivation. And if men would only have enlarged views of Christian morality, if they would only see that in giving up all, they truly gain all, that by obedience to the law of God and the claims of duty, they realised the perfection of character and enjoyment, then there would be but little attempt at compromise in the Christian life.
II. That there can be no compromise in Christian worship. “We will go three days’ journey into the wilderness, and sacrifice to the Lord our God, as He shall command us.” Pharaoh wanted Moses to worship in Egypt rather than go into the wilderness for that purpose. It is not enough to worship God; we must worship Him in the manner He has made known. We must not worship God in Egypt, or we shall be likely to offer a sacrifice that shall be an abomination to Him. Men should not place themselves in temptation by going to unhallowed sanctuaries. The temples of Egypt are unworthy the presence of the good.
1. Christian worship must not be compromised by idolatry. Pharaoh asked Moses to sacrifice in Egypt. No doubt the king would have placed magnificent temples at the disposal of Israel if they would have consented to worship God in the land of bondage. But Moses refused. He preferred the wilderness as his sanctuary. It is better to worship God in the wilderness than in the heathen temple. Prayer is independent of locality. Men cannot worship God and Baal at the same time.
2. Christian worship must not be compromised by Ritualism. We must not compromise the externalism of worship, and especially not the spirituality of devotion. It is possible that the rising incense may hide God from the eye of the contrite soul. The worship of God should be simple as life in the wilderness can make it.
3. Christian worship must not be compromised by levity. The worship of God must be reverent. The frivolities of life must be hushed in the presence of the Eternal. Secular thought must be banished. Prayer must be the dominant impulse of the soul.
III. That the servants of God must reject all attempts at religious compromise.
1. Because religious compromise brings contempt upon the Christian life. The world watches the Christian with vigilant eye, and soon detects any inconsistency of conduct. And when it sees the good faltering in their obedience to the laws of God, it is tempted to ridicule the Christian life.
2. Because religious compromise brings contempt upon Christian worship. The world knows that Israel has no right to worship God in the temples of Egypt; and eagerly watches the devotion of those who sacrifice to the true Deity, and will only admire it when simple and devout. The servant of God must defend the worship of the sanctuary from the evils of compromise, even though he oppose a king.
SUGGESTIVE COMMENTS ON THE VERSES
Exodus 8:25. Plagues upon the wicked from God make them hastily call to God’s servants for help.
Men yielding to God under His plagues are unwilling to give Him all His desire.
Persecutions in giving liberty to the Church try to impose restrictions.
It is iniquity to act God’s worship in place or manner inconsistent with God’s will.
Exodus 8:26. God’s worship must not savour of the abomination of idolaters.
Idolaters abominate the true worship of God, and persecute those who engage in it.
Justly do God’s servants refuse to expose His worship to the scorn of men.
Exodus 8:27. It becomes God’s ministers to be resolute for His worship after His mind.
God’s word and command is the only rule of worship, not the will of powers on earth.
Ministers must be bold to state and faithful to maintain the claims of God.
Exodus 8:28. In God’s over-powering plagues, yet the wicked would limit His demands.
Persecutors do not like the Church to go far out of their power.
Plagues make the wicked ask the prayers of God’s servants whom they oppress.
Removal of plagues and not of sins is the desire of the wicked.
THE CAUTION AND RESTRICTION OF SIN
“Only ye shall not go very far away.”
I. There are times when men wish to get away from the tyranny of sin Even wicked men have moments of reflection, when they long to get away from Satan, and to cast off the pain of sin. They are awakened by the truth to a consciousness of their depraved condition, and they wish to go and sacrifice to God. Satan is loth to lose them. They grow impatient. He yields, but with cautious reservation.
II. That Satan is anxious to retain men in his power. Satan knows the better moods of the soul, and endeavours to prevent the freedom sought. He will not allow the sinner to go far away.
1. Lest he should feel the joy of freedom and never return. How glad the moment when the slave is free. How welcome the time when the soul’s bondage is at an end. And Satan fears that if men once experience the impulse of moral freedom they will not return to him.
2. Lest he should see the beauty of religion and never return. Sin is a deformity. Piety is beautiful. Its truths are flowers. Its character is pure. Its visions are heavenly. And if the awakened sinner sees the worth of religion he will not return to the devil. Hence Satan does not like him to go far away.
3. Lest he should seek protection from Satan in the cross of Christ. Christ can bring the sinner out of bondage, and give a freedom Satan cannot touch.
SUGGESTIVE COMMENTS ON THE VERSES
Exodus 8:29. God’s servants are ready to help persecutors in misery.
Prayers do the righteous make for the removal of plagues from the wicked.
God’s faithful ministers do not only pray for the wicked, but warn them against sin.
Where prayers are heard warnings against sin must be observed.
Exodus 8:30-32. God’s servants not only promise, but perform to the worst of men.
God fails not to do what His servants speak from Him.
God removes swarms of judgment when His servants pray to Him.
Princes and people are healed as well as plagued together.
THE REMOVAL OF PENALTIES
“There remained not one.”
I. They are removed in answer to prayer.
II. They are effectually removed.
III. Their removal is often followed by renewed sin.
ILLUSTRATIONS
BY THE
REV. WM. ADAMSON
Compromise! Exodus 8:25. As Hitchcock remarks, objects may be seen through a semi-transparent mineral. But there is no distinctness of outline, as in gypsum, selemite, and quartz. This half-clear, half-cloudy character, is no uncommon one. Pharaoh admired it, and advised Moses to practise it. Everything about such persons is indistinct and cloudy. They have no clear and definite ideas about the Christian religion or its duties and principles. They conform very much to worldly maxims and practices, and yet they cordially unite in every good work. They see very great convenience in harmonizing—as they imagine—the church and the world. Moses would have none of it Any such compromise would only evidence insincerity of heart—would only betoken a mere outward religious profession. Such compromises are often like irised minerals, which give a splendid exhibition of most of the colours of the spectrum. But this is produced by a mere superficial film, while all beneath is opaque, as in a specimen of anthracite coal. The religion of Moses was something deeper—something that would admit of no conceivable compromise between Christ and Belial.
“Thou must be true thyself,
If thou the truth would’st back.”—
Opportunity! Exodus 8:25. Trench says of the Spanish proverb: That which the fool does in the end, the wise man does in the beginning. The wise man does with a good grace what the fool has to do with an ill. This was a hint which Pharaoh might have laid to heart. The familiar story of the Sibylline books offered to the Roman emperor illustrates to perfection the case of the Egyptian monarch. The same thing to be done in the end—the same price to be paid at the last; with only this difference, that much of the advantage—as well as the grace—of an earlier compliance has passed away. The nine precious volumes have shrunk to six—and these dwindle to three, while the same price is demanded for the few as the many. Pharaoh had successive opportunities of doing the will of God; but each day it was put off—only at last to be forced to do with an ill grace what he might have done with a good one.
“After-wits are dearly bought,
Let thy fore-wit guide thy thought.”
—Southwell.
Inconsistency! Exodus 8:26. The world is lynx-eyed enough to detect any compromise of religious principle in the course or conduct of Christian professors. A Christian when he makes a good profession should be sure to make his profession good. No doubt Pharaoh and his subjects would have been the first afterwards to taunt Moses for his compromise. The worldling is inconsistent, yet loves to see, and insists on seeing consistency in Christians. Christ’s soldiers need to be consistent, to hold fast the profession of their faith without wavering. As Jay says, the whole complexion of a negro is less noticed than a single stain on the features of a white countenance. Pharaoh would very soon have reminded Moses of the “blot of compromise” on his religious profession of devotedness to Jehovah. This Moses did not forget, conscious that he who cleanses a blot with blurred fingers will make a greater blot. To him the maxim was not unknown:—
“Live truly and thy life shall be
A great and noble creed.”
Pharaoh’s Penitence! Exodus 8:28. In some rural districts, when the winter frost has been long and severe, the little pools are sheathed in ice until the spring. When the sun has gained power its beams dissolve the hard, thick coating of ice—but only to expose the loathsome, stagnant, miry waters. God’s judgments melted the icy crust of self-will upon the heart of Pharaoh—only to disclose the mass of floating corruption, which it had hitherto concealed:—
“What seest thou here? what marks’t? observe it well—
Will, passion, reason, hopes, fears, joys, distress,
Peace, turbulence, simplicity, deceit,
Good, ill, corruption.”
—Polloh.
Delay! Exodus 8:32. It is always easy, writes Smith, to obey God at the very first moment of apprehension of duty. A moment afterwards it becomes less easy; and the longer that obedience is deferred, the more difficult it becomes. Pharaoh would have found it no very difficult matter to let Israel go at the outset; but each delay increased the difficulties of yielding obedience to the Divine command:
“Works adjourned have many stays,
Long demurs breed new delays.”
—Southwell.