Skip to content

Read the verses here.

When do people tend to make promises - when they are in power or out of power?

Usually we make promises when we're out of power.  We may beg for money, drugs, sex, our lives, re-election by making endless promises.  But for us, the promise is a substitute for power.  Give us power, and the promises dry up.

Not so with the LORD Jesus.  He is God Almighty (Ex 6:2) and yet He is the One who makes endless promises to the powerless.

They are promises that define and fill out what it means for Him to be "LORD" - 'I am the LORD' begins and ends them (v2,8).

They are promises grounded in indicatives - "I am the LORD", "I established my covenant", "I have heard", "I have remembered."  (v2-5)

They are promises grounded in actual history (v13-27).  Looking back on their fulfilment to date will give great confidence for the future.

They are promises that are, at times, too much for His people to absorb in their discouragement (Ex 6:9).  Yet nonetheless they are to be proclaimed over them.

They are too much for the preacher as well given the "uncircumcision" of his lips (Ex 6:12).  Yet nonetheless the power is not in the preacher but in the promise.

They are promises that prove a watershed - to one side they fall as blessings, to the other as curses.  For the Egyptians these very same promises are in fact their judgement (Ex 6:11).  Those who are not aligned with the promise find themselves enemies of the God of promise.

And what are these promises?  Today, no matter what your discouragement, your burdens, your feelings of slavery to sin - hear the sevenfold promise of the LORD:

"I am the LORD

and I will bring you out from under the yoke of the Egyptians

I will free you from being slaves to them,

and I will redeem you with an outstretched arm and with mighty acts of judgment.

I will take you as my own people,

and I will be your God.

Then you will know that I am the LORD your God, who brought you out from under the yoke of the Egyptians.

And I will lead you to the land I swore with uplifted hand to give to Abraham, to Isaac and to Jacob.

I will give it to you as a possession.

I am the LORD"  (Exodus 6:6-8)

Glory!

4

Read Exodus 5 here.

And so Moses and Aaron, fearing the weakening of the modern family, the slow but steady erosion of Israelite values in public life and their worsening working conditions decided to do the only thing upstanding, God-fearing folk can do - they formed a political pressure group.  They called it CHANGE:  Campaigning Hebrews for A Nicer Gentler Egypt.

They got the best legal advice, produced petitions by the armful and exploited every political contact they knew.  In time they broadened their support base and went 'co-belligerent' with several other non-Israelite lobbies.  Out of this was birthed the Campaigning Religious Interest-groups for a Nicer Gentler Egypt.

Some claimed that this rainbow coalition weakened their position but others insisted that CRINGE struck exactly the right note for the multicultural sensibilities of modern Egypt.

The combination of Moses' wisdom, his knowledge of Egyptian philosophy, his family connections and his brother's gift of the gab, make for a considerable force in Egyptian politics.  Maybe this way Egypt will be straightened out a little and God's people will not suffer so much.

But no.  As we saw in chapter 2 - the LORD rejects the way of earthly power, whether that be political or military.  Instead Moses and Aaron (aged 80 and 83 respectively!) are to stand in front of the world's most powerful man and to simply speak the word of the LORD.

They don't make arguments from the common good, from common sense, from common commitments.  They say to Pharaoh, 'Yahweh - the scandalously particular God of Israel - demands you let us go.'

Pharaoh says, "Who's this Yahweh?  Never heard of him!"

If ever there was a time for Moses and Aaron to do some consensus building it was now.  Something like: "Oh, right, umm.  Well, you know Osiris?  Well Yahweh is kinda like Osiris.  But bigger and less green."

Or: "You know that funny feeling in your stomach after a beautiful sunset?  That's Yahweh."

Or: "Right sorry, let's forget about Yahweh for now.  Instead let's agree that there's a Higher Power and work from that."

Moses and Aaron do none of this.  Instead the one thing they agree on is that Pharaoh does not in fact know the LORD.

Verse 3: the LORD is "The God of the Hebrews."  'Hebrew' is usually the description a foreigner uses of an Israelite. (eg Gen 39:14; Ex 2:6; 1 Sam 4:6).   Literally it means 'one from beyond'.  So it could mean 'one from beyond the river' as a foreigner would view it.  But there's also a big sense in which even the Hebrews in their midst are 'from beyond'.  And their God is the God of those from beyond.  He cannot be reduced to a familiar object of knowledge.  Instead He must be declared as 'One from beyond' by His people who are similarly strange and 'from beyond'.

And if they don't know the One of Whom we speak - they will come to know Him as the Word is declared with accompanying signs.

The drum beat of the plagues will be: "Then the Egyptians (and Israelites!) will know that I am the LORD."  (Ex 6:7; 7:5,17; 8:10,22; 9:29; 10:2; 11:7; 14:4,18).  And afterwards in the wilderness 'knowing the LORD' seems to be the goal for all His words and works: 16:6,8,12; 18:11; 29:46; 31:13.

But Christ's strategy has always been for weak people to proclaim a weak message, but to do so on His authority.  We are not to bolster it with anything except the signs the LORD Jesus has given to accompany it.  Wherever His redemption occurs it's clear that human wisdom and power has played no part whatsoever.

Of course this strategy won't bring earthly security.  If we want a nicer, gentler Egypt then we should join the lobby groups and the unions.  Christ's way - declaring His word on His authority - will often make things worse (from the viewpoint of worldly comfort). 

That's what the rest of the chapter documents.  And the suffering of the Israelites is documented in detail here.

Pharaoh has only work for the Israelites and burdens and labour and taskmasters and beatings and unyielding and ever-increasing targets.  All the while he accuses them "You are idle! You are idle!"  (v17)

Why are these terrible conditions emphasized here?  Well one reason might be because later on the Israelites will absurdly use some rose-tinted glasses on their time in Egypt.  When facing the deprivations of the wilderness they'd look back longingly on the "flesh pots" of Egypt (Ex 16:3), the free fish and cucumbers, melons, leeks, onions and garlic of their slavery (Num 11:5).  They'd even describe the country carrying out a genocide on their people as as a land flowing with milk and honey (Num 16:13).

In a sense Exodus 5 is telling believers of every age - No matter how hard life is in the wilderness with the LORD Jesus, do not be tempted to re-imagine your slavery.  Egypt is not the land of milk and honey.  Egypt is the place where harsh taskmasters make you work harder and harder for less and less.  And even as you do more and more, they brand you as idle.  Our bondage to sin and Satan is just like this.  We chase after moving targets and never get the verdict we're looking for.

So however much you're tempted to re-imagine life in sin - realize it's not milk and honey, it's slavery.

Hear the word of Pharaoh:

Get back to your burdens... the people of the land are now many, and you make them rest from their burdens!  (v4-5)

And now hear the word of the LORD:

Let my people go, that they may hold a feast to me in the wilderness. (v1)

Satan is a murderous slave-master.  And all the while the LORD Jesus calls you to rest (v5) at the place of sacrifice (v3) and feasting (v1).  Give up on Egypt.  Give up on trying to make it nicer.  Give up on compromises with this old order.  Leave behind your burdens and join Jesus in the wilderness.  He'll take you to the true land of promise.

.

You will be perfect as your heavenly Father is perfect  (Matt 5:48)

Now the first mistake people make with this verse is to forget that it's an indicative.  Jesus could have used the imperative here (You must be perfect), but He chose to use the future indicative - You will be perfect.

The other mistake is a broader one about God's 'perfection'.  Typically people think about divine perfection as that which excludes.  You know the sort of thing - "God is perfect, you are not.  You've got a snowflakes chance in hell with a perfect God, etc, etc."

And don't we just hate the idea of a 'perfect' person?  Because what we have in mind is someone who can't stand faults.  Perfection, to our way of thinking, is actually pretty unattractive.  And instinctively we feel like perfection is the enemy of that which is broken, faulty, sinful.  It just seems like perfection excludes.

But the context  in Matthew and the parallel in Luke show a very different picture of perfection.

The Father's perfection, as Jesus explains it, is (Matthew 5:44) a love for enemies, (v45) sun and rain for the ungodly, (v46) love for the unlovely, (v47) welcome for the stranger.

And the parallel in Luke says:

Be merciful as your heavenly Father is merciful  (Luke 6:36)

Divine perfection is not exclusive - it's inclusive.  It is the Father's perfection to have mercy on rotten sinners.  The perfection of God is not what keeps you out of His presence, the perfection of God is His heart's desire to constantly draw you in.

And when we get that through our thick skulls, then we'll start being like our merciful God.

.

Read the verses here

"Let me go", says Moses.

Jethro, the shepherd-priest, gives a very different answer to the one Pharaoh will give: "Go, and I wish you well!" (v18)  If only Pharaoh had the Spirit of Jethro!

Pharoah will not let them go and the LORD knows it.  In chapter 3:19 He says:

But I know that the king of Egypt will not let you go unless compelled by a mighty hand.

Literally this is a "hand of strength" or a "hard hand".

In Exodus 4, the hand of Moses has been made strong/hard - see the three signs he was given earlier in the chapter and the staff that he now carries in his hand (v20).  And so the hardness of the LORD's hand (through Moses) will prove stronger than the hardness of Pharaoh's heart (v21).

It's a battle of between two kinds of strength (hardness).  The strong/hard hand of the LORD (probably a title for the Spirit) working through His humble servant (Moses) versus the strong/hard heart of Pharaoh and his mighty host.

But this is not a fair fight.  Viewed from the flesh it looks like its unfairly stacked against Moses and the Israelites.  But seen from the perspective of the Mighty Spirit of the LORD, Pharaoh is shown to have no power of his own.  Even the strength of Pharaoh is a derived strength.

Verse 21 is emphatic: the LORD says "I, even I will harden/strengthen Pharaoh's heart."  Even the strength of the LORD's opposition comes ultimately from the LORD Himself!  The pretensions of the world's mightiest man are only a parasitic perversion of Christ's own power.  And the strengthening that happens is only the handing over of Pharaoh to his own much-desired self-will (cf 3:19).

Exodus 4:21 is the first mention of the hardness of Pharaoh's heart.  As events unfold the hardening is spoken of as follows:

Pharaoh's heart was hard/strong (7:13)

Pharaoh's heart was heavy / unyielding (this is also the word for 'glory') (7:14)

Pharaoh's heart was hard/strong (7:22)

Pharaoh made heavy his heart (8:15)

Pharaoh's heart was hard/strong (8:19)

Pharaoh made heavy his heart (8:32)

Pharaoh's heart was heavy (9:7)

The LORD hardened the heart of Pharaoh (9:12)

Pharaoh made heavy his heart (9:34)

Pharaoh's heart was hard/strong (9:35)

The LORD made heavy Pharaoh's heart (10:1)

The LORD hardened the heart of Pharaoh (10:20)

The LORD hardened the heart of Pharaoh (10:27)

The LORD hardened the heart of Pharaoh (11:20)

There is an interplay of Pharaoh's hardening and the LORD's but again we must be clear that the LORD does not hand Pharaoh over to anything which he does not actually want himself. (cf. Rom 1:24,26,28)

And all of this reaches a climax in 14:16-18 where "hand", "harden" and "heavy/glory" are combined:

16 Lift up your staff, and stretch out your hand over the sea and divide it, that the people of Israel may go through the sea on dry ground. 17 And I will harden the hearts of the Egyptians so that they shall go in after them, and I will get glory over Pharaoh and all his host, his chariots, and his horsemen. 18 And the Egyptians shall know that I am the LORD, when I have gotten glory over Pharaoh, his chariots, and his horsemen."

The strengthening of the heart in opposition to the LORD emboldens them to pursue their own glory.  But the strength of the LORD's hand is proved when this very thing is turned to the LORD's glory - the salvation of His people.

Here is the power of the cross.

26 The kings of the earth set themselves, and the rulers were gathered together, against the Lord and against his Anointed'  27 for truly in this city there were gathered together against your holy Servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever your hand and your plan had predestined to take place. (Acts 4:26-28)

It is the glory of the LORD to make His enemies serve His saving purposes.   The ultimate show of this is the cross, but Pharaoh is a powerful foretaste.

Verses 22 and 23 reveal what's at stake in the battle of these two kinds of strength:

`This is what the LORD says: Israel is my firstborn son, 23 and I told you, "Let my son go, so that he may worship me." But you refused to let him go; so I will kill your firstborn son.'

It's a battle of the sons.  One is set to inherit the throne of the world's greatest super-power, the other is a down-trodden slave.  But because of the LORD's mighty hand, God's son will inherit all the promises and Pharaoh's son will die under divine judgement.

Of course the very Speaker of these words is the True Son (who is also the Avenging Angel!) and He will die as a Lamb under the divine judgement.  God's Son, the LORD Jesus, will suffer as Pharaoh's son so that God's son, Israel will be saved.  But one way or another there will be blood.  Which is what the next section is about.

In v24-26 we see that Moses has been careless with the bloody sacrament of circumcision.  And this matters a great deal to the Lord!   He would be the Son - the Seed - cut off as a Lamb under divine judgement.  And the people were meant to cut this covenanted promise of salvation into their bodies - to very nearly cut off their own seed in this bloody sign.

Well Moses is about to go and enact this great Old Testament foreshadowing of the cross to save God's son Israel - and he hasn't even put the Old Testament sign of the cross on his own son.   The Lord is angry.  He will not have Moses enact these gospel prophecies without taking the gospel promises seriously.  These signs matter to the Lord and He's angry enough to kill the man He's just commissioned to lead the people!

Thank God for his Midianite wife who performs the emergency procedure and touches his feet with it.  And surely the "his" refers to the Lord's feet.  The Lord is the great Bridegroom of Blood.  He cuts the marriage covenant with His people in His own blood.  That's what these signs point towards - the Lord's own blood.  It's His bloody death that wins a bride.  When Moses and Zipporah own this truth in the sacrament, the Lord lets them alone.

In v27 we see the fulfilment of 4:16, "you shall be as God to him."  Moses is God, Aaron is his prophet.  And all of Moses' words and deeds will be spoken and performed by his prophet.  (Of course this sets us up for Deuteronomy 18:18f).

And so naturally - just as the God of Abraham met Moses on Sinai, now Moses (as God) meets Aaron on Sinai.

They go to the people and pass on the good news:

when they heard that the LORD was concerned about them (lit. "had visited them") and had seen their misery, they bowed down and worshipped.

Isn't that wonderful?  The LORD Jesus doesn't just visit us - He sees our misery.  This reminds us of those wonderful verbs in chapter 2 - God heard, God remembered, God saw, God knew. (v24-25)

He looks on His people as the son He loves, as the bride He bleeds for.   He will use all His might to crush our oppressor, to remove our shackles and lead us to a spacious place.  When we hear about the compassion of our redeeming Lord Jesus then we really bow down and worship.

.

Paul's wonderful sermons can be heard from All Souls, Langham Place and from Tarleton Farm Fellowship where he currently ministers.

Exodus 4:1-17 - Paul Blackham

How does the Living God identify Himself to us?

What are the unmistakable signs of the LORD Jesus, sent from the Father in the power of the Spirit?

I remember years ago when I was in a bank and my identity needed to be confirmed.  They rang the branch in my home village and asked them to describe me.  They referred to the scars on my head and then I was told to speak down the phone so that they could confirm my voice… and my identity was confirmed.

How would your own identity be confirmed?  What is unmistakable about you?  Are there things you might do that would conclusively prove your identity to anyone who really knew you?

Moses was faced with a problem.  There are always plenty of people who claim to speak in the name of ‘God’.  History is littered with such claims.  Even throughout the Christian church there are more ‘prophets’ than ever who claim to have been told things by the LORD God.  Others simply claim to have been given messages from this Living God and expect us to receive them as if we were being addressed by the LORD Jesus Himself.

Moses realises that not all the saints in the Egyptian church would be ready to listen to his claims to speak for the LORD Jesus.  Why should they?  What distinguishing signs or actions could he present that would unmistakably identify the One who had sent him?

The LORD Jesus saw an immediate solution.  Moses was carrying a wooden pole, designed to support him.  As the LORD Jesus saw this anointed man leaning onto this wooden pole, He could see a strong way to reveal His own identity to the Egyptian church.  Just as He Himself would one day be supported on the wood, lifted up in order to crush the Serpent… so Moses could be given the profound privilege of enacting that future victory before the very eyes of the ancient church.

Verse 3 shows us the profoundly godly reactions of the great apostle Moses.  The very sight of the snake causes him to recoil in horror.  He knew what happened when Eve got drawn into a conversation with such a creature [whether Moses was skilled in parsiltongue we may well doubt].  Better to run from such a confrontation… or so he thought.  Rather than run from the devil, giving him the power of fear over us, the LORD Jesus shows Moses that in His Name the saints may have victory over that ancient dragon.

Rather than teaching Moses special snake catching techniques, rather Moses is commanded to treat the power of the snake with disdain.  Rather than catch it around the head, to prevent it from striking, Moses is to calmly take it by the tail, allowing it to bite and threaten all it can!  Yet, when grasped by this servant of Jesus, the snake is transformed back into the wooden staff.

This reminds us so much of Acts 28 when that much later apostle, Paul, also showed how the snake is crushed by Jesus.  The snake lashed out and pumped out its poison into Paul’s veins.  Holding it up, without fear, for all to see, the great apostle calmly passed judgement upon it casing it into the fires of destruction.  It is no wonder that the islanders were utterly amazed, assured of a divine presence among them!

The same moment of recognition was predicted by Jesus for Moses when he would perform this sign:

“This,” said the LORD, “is so that they may believe that the LORD, the God of their fathers — the God of Abraham, the God of Isaac and the God of Jacob — has appeared to you.”

My favourite sign is the second one.  Moses is to put his hand over his heart and draw it out.  The diagnosis is serious indeed – a heart diseased and desperately wicked.  Surely such a holistically corrupted heart is beyond cure!  Surely nobody can cure a heart whose putrefaction extends out to the whole body, spirit and mind!

Yet, when Moses puts his hand back over his heart, as instructed by the Divine Physician, the disease is impossibly healed.  Throughout the Scriptures the unmistakable proof of the divine identity is His ability to save.  Only one of the ‘gods’ is able to bring new birth and new creation.  When the saints in Egyptian captivity saw this sign, they would have fallen on their knees with shouts of praise and worship to the Divine Angel – the very One who was on His way to deliver them.

The final sign is solemn and fearful.

The Nile was [and still is] the great river of life, making Egypt into the great bread basket of North Africa.  If the Egyptian gods needed to exercise their power over anything at all then it had to be over the Nile.  Surely this was the very heart and soul of the Egyptian Empire.

Yet, even here they could not withstand the Living God.  His total power over His creation is demonstrated in His ability to turn the river of life into the river of death.  Blood flowing through our veins is our life, but when we see the blood before us, poured out, then it is the sign of death.

It hardly need be said that we must laugh at or be enraged at the ludicrously offensive suggestions that the blood is nothing more than the stirring up of red silt.  To those who have lived with and worked with the Nile, viewing all its colours and silts throughout the seasons, it would hardly have caused any alarm to see some water poured onto red coloured silt.  Anybody who would have been deceived by such a simple ‘conjuring trick’ would hardly be worth convincing of anything at all.

No, in turning the water into blood the LORD Jesus was pronouncing a judgement on the empire of the Nile.  Before this story had finished, the land of the Nile would feel the fatal judging hand of the Divine Angel Himself.

Moses was richly equipped to bear witness to the unmistakable identity of the LORD Jesus – the sign of the snake, the leprous heart and the blood would all reveal His identity in wonderful ways.

Yet, Moses was still full of nervous fear.  As an 80 year old man he was looking forward to retirement on a Mediterranean island, with his yacht and villa.  He had tried to offer redemption to the ancient church 40 years before and they had not been ready to receive it – Acts 7:24-25.  Now it was time for others to speak up and take responsibility.  Moses had spent 40 years [the symbolic time of testing] far from the civilised and cultured realms of human society.  He had spent his time at the Mountain of God, leading Jethro’s sheep to safe pasture.

How could this have prepared him in any way for this impossible challenge of leading his Father’s flock to safe pasture in a promised land!?

No, as far as Moses was concerned, he was not, and never had been, capable of doing this.  To speak to the leader of the world’s super power, it was clearly necessary to have strategic connections, academic qualifications, rhetorical training!  How could one man, trusting only in the power of the Almighty Spirit, be able to make any difference?

Verse 11:

The LORD said to him, “Who gave man his mouth? Who makes him deaf or mute? Who gives him sight or makes him blind? Is it not I, the LORD? Now go; I will help you speak and will teach you what to say.”

What is striking about this rebuke to Moses is not only that the Cosmic Christ is clearly the source of all human ability, but that He is also the one who makes us deaf, mute and blind.  Yes, even our lack of ability is also under His control.  This could open up a whole Pandora’s Box of pointless questions if we allowed it to go in a useless direction, but rather we should see the point He is making to Moses.  Even if it were true that Moses had little ability, even this is entirely under the control of the LORD Jesus.  In fact, the very lack of power in the flesh may be a necessary precondition for the power of Jesus to be displayed.  Could we really see His identity and glory if a brilliant and renowned speaker were to deliver His mighty message?  Do we not see and hear Him so much more when the clueless, mumbling saint speaks nothing but the pure Word of God?

Not many with degrees, still less with PhD’s; not many rich, still less ‘successful’; not many gifted and strategic, still less admired and loved…

Those of us who have read or listened to someone like Joni Eareckson Tada can see this so well.  How could it possibly be an occasion for divine glory for her to be denied so much physical ability?  Yet, how many thousands of people have been drawn to Jesus’ glory precisely because His own power and majesty have been able to shine through her unhindered by the thick clouds of human ability?

Natural ability can be given or withheld by Jesus, the LORD over the whole creation.  Do we trust Him when He denies us the abilities we wish we had?  Are we ready to do what He asks us especially when we are convinced we do not have the ability to do what He asks us to do?

The LORD Jesus sends Moses away.  Aaron has plenty of natural ability and would be eager to use it in this opportunity.  Yet, with hindsight, as we review their two careers – who was most useful?  Who brought most glory to Jesus?  Were the leadership gifts and eloquence of Aaron well-used in Exodus 32:1-6?

Moses would have to train this apprentice – verse 15.  This was a ticking timebomb.  The fire and passion of Jesus’ glory was filling Moses’ heart and mind – Hebrews 11:26.  As soon as Moses began to instruct Aaron on what he had to say, Moses would be overcome with zeal for Jesus.  We see this happen so that it is not long before Moses pushes Aaron aside and takes up the responsibilities that Jesus had given him to do.

2

Tom Rout is a minister in training at Wycliffe Hall, Oxford University and all round good egg.  This is an adaptation of a recent talk he gave on Exodus 3.

Exodus 3 Lent meditation (read Exodus 3 here)

As we’ve seen over the last few days, the situation for God’s people Israel looks bleak at the beginning of Exodus. But the closing verses of chapter 2 suggested that help might be on its way…

Today in chapter 3, we discover how the Lord will save his people from their slavery, a historical story teaching us the way He would ultimately deliver people all over the world from their slavery to sin.

With that background in mind, let’s pick up the story in chapter 3:7-8.

“The Lord said, “I have indeed seen the misery of my people in Egypt.  I have heard them crying out because of their slave drivers, and I am concerned about their suffering.  So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey.”

What fantastic news for the Israelites! The Lord God of Abraham, of Isaac and of Jacob has come down from heaven to take up their cause. This is such a crucial lesson for us to take in.  In the Bible salvation is something the Lord takes responsibility for. His people aren’t expected to fix the problem of slavery to sin themselves. What a relief! The Lord has taken this most important of all matters - our salvation - out of our feeble hands and steps in among us to sort it out Himself! He’s the reason we’ll be rescued.

Exodus 3 tells us more about this God who has come down from heaven to save his people.

It’s a well-known story. Moses’ days living in Pharaoh’s palace are long gone.  Now he is just a simple herdsman, looking after sheep that belong to his father in law. It’s another ordinary, lonely day in the desert with no-one but the sheep for company… UNTIL!

Suddenly Moses sees this amazing sight.  A bush, ablaze, on fire… but strangely not consumed. Just burning, burning, burning.

So over he goes to take a closer look. But he’s in for a shock. As if the burning bush wasn’t enough of a surprise - there’s someone inside it! But who?

This is one of the real treasures of Exodus.

According to verse 2 it’s a figure called ‘the angel of the Lord’

As we read on, though, it’s clear that this ‘angel of the Lord’ is no ordinary angel. Verse 4 says that God called to Moses from within the bush. And in verse 6 this figure claims “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” This angel is a divine being. (In the Bible people who meet God are told to take their sandals if they haven’t fully grasped that they are in God’s presence!  Compare vs. 5 with Joshua 5:13-15)

Some of us will be wondering whether this angel can really be God?

Maybe we have verses like John 1:18 in our minds, which says that ‘no one has ever seen God.’ But think for a second. That verse continues in a very interesting way:

‘No-one has ever seen God but God the one and only, who is at the Father’s side, has made him known.’

Can this angel really be God?  Yes he can.

If we’re confused, the answer is found in the Trinity.

The Bible makes clear that God the Father is never seen by human eyes. But it also tells us that God the Son can come down be seen by humans. So the divine figure who Moses met in the burning bush is the fully divine Son of God.

The name ‘angel’ shouldn’t trouble us. Angel simply means ‘messenger’, or ‘sent one’.  And the Son of God is the one supremely sent from heaven to do the will of God in the world.

Just a few weeks back at Christmas we used all sorts of Old Testament names for the Son of God: Remember the famous line from Isaiah chapter 9: ‘He will be called Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace’.  These were all special names for Jesus, the Son of God. That’s how we should think of ‘The angel of the Lord’ It’s one of the Old Testament’s favourite names for Jesus who came and had dealings with men and women many times before he was finally born as a baby at Christmas time.

It is this divine figure, the Son of God, who has come down from heaven in Exodus 3 to lead the people of Israel out of their captivity. Another great lesson: In the Bible salvation is a work that Jesus came down from heaven to perform for us.

As we go through Exodus over the next few weeks we will see this divine Angel leading the Israelites through the Red Sea and journeying with them across the wilderness, guiding them to the promised land, in a pillar of cloud by day and a pillar of fire by night.

Exodus 3 is well known for one other thing.  It’s the chapter in which Moses is commissioned to lead Israel out of Egypt (3:10).

The question is, why did the divine Angel appoint Moses to lead the people, when Moses was clearly so reluctant to be used? (See 3:11+13; 4:1,10 + 13) Why didn’t the Angel just do it himself? After all, he is the Son of God, the one appointed to save God’s people from slavery.  Did he need to use a man like Moses?

It seems the Divine Angel appointed Moses to deliver Israel out of slavery in Egypt to teach us about the way in which He would one day go about delivering the world from its slavery to sin.

When Jesus came He would not come in his divine glory or exercise his sovereign power.  Instead he lived as a man just like us who shared all our human weakness. Even as a grown man serving God’s purpose in the world, he never relied on his own strength. Instead he trusted completely in God. The gospels tell us that Jesus the man performed His miracles in the power of the Holy Spirit. In John’s gospel Jesus says some remarkable words, ‘I tell you the truth, the Son can do nothing by himself, he can do only what he sees his Father doing, because whatever the Father does the Son does also… by myself, I can do nothing.’ (John 5:19, 30) In all things Jesus learned to lean on his Father and ultimately entrusted himself to God to deliver him from death.

Maybe that’s why Moses is appointed in human weakness and in dependence on God’s strength.  Because it teaches us how God would deliver the world from slavery to sin: by sending his Son to become a weak and humble man, someone who didn’t rely on his own strength, but relied in all things on His Father.

.

Read Exodus 2 here.

Moses is a true Levite (v1).  Which tells you, among other things, that he'll be a man of violence (v12! cf Gen 34:25ff; 49:5-7).  He is not the Judah-ite King (Gen 49:8-12) to whom the nations will bow.  The LORD's Glory will not be united to his company (Gen 49:6).

Moses is not himself the Saviour.  His name (v10) means 'saved'.  This is not the One Jacob looked for (Gen 49:18) whose name means "salvation" - i.e. Jesus.

But he will share many traits with Him.  He will be a priest for the people, acting on their behalf, declaring the word of the LORD.  And like a new Noah he will come through waters of judgement (v3 - the 'basket' is simply the same word as 'ark').  And his salvation will mean salvation for all who follow him.

After 400 years of 'radio silence' from God, he leaves his father's company, survives a genocide aimed at eradicating the male seed and is raised by his natural mother in a foreign land.  He enters their condition (Acts 7:22) and becomes "great" (lit. v10 and 11).  He is set as prince and judge of his people (v14) and this is for their redemption (though they don't see it).  But in the Lord's wisdom this redemption won't come through earthly might (v15).

Moses' first 40 years (Acts 7:23) were spent 'becoming great' in Egypt.  Imagine it - the greatest empire the world had known.  And he was at the centre of it all.  He had become wise in all the ways of Egypt and was mighty in word and deed, as Stephen's speech declares.  And yet, as Hebrews 11 says:

24 By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter, 25 choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. 26 He considered the reproach of Christ greater wealth than the treasures of Egypt, for he was looking to the reward. 27 By faith he left Egypt, not being afraid of the anger of the king, for he endured as seeing him who is invisible.

For all its appearance by sight, Egypt offered only 'the fleeting pleasures of sin.'  Moses 'saw' something else.  Or rather someOne else - the visible Image of the invisible God.  And reproach with and for Christ is a greater wealth than all the treasures of Egypt.  'Seeing' and 'considering' this, he refuses his royal identity and sides with his oppressed people for the sake of Christ.

This Levite found a truth that a Benjamite would later describe:

7 But whatever was to my profit I now consider loss for the sake of Christ. 8 What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ--the righteousness that comes from God and is by faith. 10 I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, 11 and so, somehow, to attain to the resurrection from the dead.  (Phil 3:7-12)

Moses too has fellowship with Jesus in suffering.  And, as with Paul, it conforms him to Christ's likeness.  Moses' second 40 years will be spent becoming a saviour shepherd (v17ff) who waters the flock, defending and winning his bride.  This second 40 years was very different to the first.  But it's so important.

Redemption will not come through Moses' power politics.  He will not 'play the game' and become an inside man in the Egyptian system.  And neither will he simply be the insurrectionist bringing redemption through earthly violence. Both forms of worldly power are taken out of the equation.

From v23 the camera focuses in on the Israelite's only hope - not their 'great' man, but their gracious God:

the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God. 24 And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. 25 God saw the people of Israel - and God knew.  (ESV)

God heard.  God remembered.  God saw.  And God knew.  What wonderful verbs!  Meditate on these today.

And what an awesome Subject for these verbs - repeated every time for emphasis.  It is God's action that will bring about redemption.  And He is not a callous or indifferent God.  The Father Almighty is not deaf, forgetful, blind or ignorant.  The cries of His children 'come up' to Him.

We may question His rejection of earthly power and the intollerable wait.  But Exodus 2 teaches us something crucial: Though our Father does not redeem according to our wisdom or timing, He does redeem according to His own - according to His own covenant promises and character.

And His response - so typical! - is to send His Angel (chapter 3), the true Saviour and Hero of the Exodus.

More on this tomorrow....

..

by Jacky Lam

Jacky blogs at The Sent One - an awesome Christological commentary on the whole bible.  He has collected together his pentateuch comentary (including Exodus) here.  A real treasure trove.

And do read Exodus 1 first...

From Genesis to Exodus

In Genesis we saw promises.  They reach back from the promise made through Joseph - the mediator of peace with Pharoah on behalf of his brothers.  We trace it back further through his forefathers Israel, Isaac, Abraham, Noah, Enoch, Seth, and back to the head, Adam.  He received the first promise (Genesis 3:15) - the good news to be founded upon his Seed.  There was never any confusion as to the object of these promises – the Christian saints of Genesis looked squarely at the Promise of the Redeemer God-man.

The continuation of this great Promise is borne in the title of the second book of Moses -"ex-hodus" - referring to the exit.  This is the 'going-out' of the Israelites from Egypt after they had settled there at the end of Genesis.  The Hebrew title of this book also brings out the theme of continuation in the name "we’elleh shemoth" – which literally means “And these are the names of.”  This is a repetition of the phrase appearing in Genesis 46:8.  This commenced the genealogy of those who came into Egypt just the same way Exodus 1 begins.  Moses' adoption of this phrase reminds us of the Promise carried forward in each generation.

Joseph was confident in Genesis 50:24-25:

"…God will visit you and bring you up out of this land to the land that he swore to Abraham, to Isaac, and to Jacob… God will surely visit you, and you shall carry up my bones from here"

As Exodus begins (v1-5), each Israelite is named in the lineage of Abraham.  And so we see the book Exodus as a fulfillment of the LORD bringing the Israelites out of this land and into the land of those born in the name of Abraham as forefather.

Chapter 1 explains how awesome Israel has become.  From a mere seventy persons to an exceedingly strong and fruitful congregation united by the Promise. Where Abraham, Isaac, and Jacob died without seeing the promise come to fruition (1 Peter 1:10-12), Exodus immediately introduces us to the fulfilling of the covenant with Abraham (Genesis 12, 15).

Verse 6 says that the land "was filled with them" – and though it would seem that the Israelites and the Egyptians are to co-exist (with the Egyptians learning of this Promised Seed of Adam); the Hebrew men and women are waiting for God to visit them.  They await their exodus out of the land of Egypt where the Promise is neither fulfilled nor found.

Yet, not all people stood under the great Promise, and v.8 immediately opens with Pharoah, the new king "who did not know Joseph".  He is the head, and the very representation of those who stand against the coming One by his very denial of Joseph's mediatory role.  Unlike the previous Pharoahs, this king comes in the name of oppression, a faint type of Herod's oppression of the Jews after 400 years of silence.

Pharoah's fear is that the Israelites would "join [their] enemies and fight against [them] and escape from the land".  Indeed, this fear is a nearly accurate diagnosis of the prophecy of Joseph in Genesis 50.  The Israelites are either the Pharoah's people, or belonging to another.  They will either fight for Pharoah, or fight against him.  They will either stay in the land or escape from the land.

It is therefore clear that the Promised One will effect the latter on behalf of the Israelites.  Therefore those cryptic words of v.22 – that "every son that is born to the Hebrews… shall [be] cast into the Nile" - are words aimed at extinguishing the coming Redeemer.

Yet, this threat is empty in the face of the Promise.  It is only through the resurrection of Israel from Egypt; only through the ascension, the revival of Israel from Egypt can we see the grander picture of Christ’s ascension from affliction.  This is all within the Father’s ordination - think of Genesis 15:3 when He knew that Abram’s sons would be afflicted in Egypt; or Genesis 3:15 when He knew the Promised Son would have His heel bruised; or Genesis 2 when Adam’s bride would be raised up through a pierced side and a death-like sleep.

Therefore v. 8-14 is but a microscopic picture of the cosmic battle between the Satan and the Christ.  It is the serpent, typified by Pharoah the serpent worshipper (c.f. the swallowing up of the serpents in Exodus 7), against the Promised Seed, the serpent-crusher (Genesis 3:15) - typified in part by Joseph, and in part, by Moses.  It would be a mistake to assume that the Israelites are to solely rely on these shadows.  Their faith is not in mere men whose bones remind them of their death (Genesis 50:25).  Their faith is defined by the greater Object - the Redeeming God who will visit them and bring them into life.

The way in which Israel is made fruitful is a lesson for us all.  The more we are afflicted for the purpose of Christ, the more it fulfils God’s prophecies, and the more we are assured of being part of the Promised One (1 Peter 1:6-7; 1 Peter 4:13).

Actually the rapid expansion of Israel (repeated in v.7 and v.20), her persecution, and Joseph's promise reveal to us that the battle between Satan and Christ is not one of equal opposites.  In fact Christ entirely overwhelms.  Christ uses the Pharoah's oppression and works salvation from it.  Pharoah is the proverbial Roman soldier, Pharoah is the angry and prideful cherub (Ezekiel 28/ Isaiah 16) who wishes to remain on a lonely self-exalted (and self-made) throne, attempting to cut Christ on the cross.  Yet, it is the Father's will that new life is born from dead seed; that Israel is "brought up" out of Egyptian captivity; and that Christ is resurrected from the pit to the right hand of the Father.

We are the midwives of other new-born

And it is in the context of such slavery that we are brought to the scrutiny of both the beautiful and the splendid – of both Shiphrah and Puah, the two Hebrew midwives.  They are but one of many stories of the struggles of the Israelites – and it is in their faithfulness that we see His kingdom being advanced.  It is in the lives of the Israelites, in the lives of Shiphrah and Puah, that we see God's preservation of this remnant.  The Seed is not destroyed.  In these two women we see a faint glimpse of Elizabeth and Mary, preserving Elijah and the coming Son.

Who you are

Exodus 1 poses a number of crucial questions which will shape our understanding of how the rest of Exodus plays out.  Are you the:

  • Pharoah, who denies Joseph, Moses and above all the true King of Kings, and rather pledge allegiance to the Father of liars (John 8:44) and schemers (Psalm 1:1, 2:2; Proverbs 24:8)?
  • Mid-wife, who denies the false authority of the evil one in favour of bringing to life more souls, as coheirs and workers of the kingdom greater than Egypt?
  • Hebrew, who is bitterly enslaved in the world thirsting for the return of the Promised One?

There is no clear-cut distinction amongst the three parties.  At times we are more one than the other; at times we are all three, a living contradiction.  Yet, the identities of all three revolve around the "God who will surely visit".  The God who will surely bring us salvation:  He will surely bring in a new creation of a fortress where Gentiles and Israelites co-exist (Pithom v.11), where we stand before him as true children of the Son (Raamses v.11).

To conclude, the Promise-centric nature of Genesis and the Christocentric focus of the Old Testament is our framework for Exodus.  Let us then understand the challenge which the Spirit of God poses in the written word of Exodus.   Let us not accommodate to the daily death of slavery.  Let us be daily captivated by the coming One, who brings new life in the redemption from Satan's slavery, who will resurrect us from the death of Egypt into the life of Canaan.  Let us walk in the blood of Christ through the refiner's fire of the wilderness and into the loving arms of the Father in heaven.  Finally, let us recognise that we are his beloved sons and daughters because of the Promised One, and are co-heirs of a glory far greater than the riches of the edenic Garden.

.

Matthew 6:25-30

25 "Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? 26 Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? 27 Who of you by worrying can add a single hour to his life? 28 "And why do you worry about clothes? See how the lilies of the field grow. They do not labour or spin. 29 Yet I tell you that not even Solomon in all his splendour was dressed like one of these. 30 If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you, O you of little faith?

Birds are taken care of by 'your heavenly Father' and you're much better than birds.  You are adopted children of the Father.

Grass is clothed better than Solomon (a Christ), and you're better than grass.  You are christs, anointed to rule by the Spirit.

Therefore (v30) have faith in this: Apart from Jesus you are one of the heathen (v32) - worse off than birds and grass.  In Jesus, you are kings of creation - you are a christ, a son of God.  So don't worry.

.

Matthew 6:25-30

25 "Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? 26 Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? 27 Who of you by worrying can add a single hour to his life? 28 "And why do you worry about clothes? See how the lilies of the field grow. They do not labour or spin. 29 Yet I tell you that not even Solomon in all his splendour was dressed like one of these. 30 If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you, O you of little faith?

Birds are taken care of by 'your heavenly Father' and you're much better than birds.  You are adopted children of the Father.

Grass is clothed better than Solomon (a Christ), and you're better than grass.  You are christs, anointed to rule by the Spirit.

Therefore (v30) have faith in this: Apart from Jesus you are one of the heathen (v32) - worse off than birds and grass.  In Jesus, you are kings of creation - you are a christ, a son of God.  So don't worry.

.

Twitter widget by Rimon Habib - BuddyPress Expert Developer