The Book of Acts
Lesson Number 31
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
STEPHEN’S DEFENSE, #4
“ 7:30 And when forty years were expired, there appeared to him in the wilderness of mount Sinai an angel of the Lord in a flame of fire in a bush. 31 When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him, 32 Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. 33 Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. 34 I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.” (Acts 7:30-34)
INTRODUCTION
For forty long years Moses had been in a wilderness – in “the backside of the desert” in the land of Midian. It was certainly a far cry from being in the house of Pharaoh’s daughter, and being called her son. Now, he is in the land of the Midianites, the progeny of the fourth son of Abraham through Keturah (Gen 25:2; 1 Chron 1:32). This was not the promised land, and it was not noted for the richness that characterized Egypt. According to appearance, it looked as though Moses had taken a step backward. Actually, however, he was moving forward – into a deeper involvement in the purpose of God.
Now, he is in the land occupied by the people to whom Joseph was sold by his brothers. That was the means through which Joseph was sent by God into Egypt (Gen 37:28; Psa 105:17). After spending his first forty years within Pharaoh’s household and all of the opulence of Egypt, and being cultured in all of their wisdom, Moses now finds himself in a totally different environment, looking after the sheep of his father-in-law (Ex 3:1). This was an occupation for which the Egyptians had a total disdain. It is written, “for every shepherd is an abomination unto the Egyptians” (Gen 46:34). However, after having spent forty years among the Egyptians, Moses had still not become one of them. He was an Israelite in heart, and had “endured as seeing Him who is invisible” (Heb 11:27). The occupation the Egyptians considered to be abominable was no abomination to Moses. Although, from the standpoint of appearance, he had been one of the Egyptians, educated and cultured by them, yet he remained separate from them, being an Israelite in heart, and not an Egyptian.
The affirmation of Moses’ endurance by means of seeing Him who is invisible, is a commentary on Moses’ life from his tenure in Egypt until he was sent back to lead the people out of bondage. It is written that he forsook, Egypt by faith, and that he endured by means of his perception of God. This is how he survived in the land of Egypt, and in the land of Midian as well.
In this regard, Moses is much like Joseph, who preceded him in the land of Egypt.
➪ Both of them were removed from their families.
➪ Both of them were located in Egypt while young.
➪ Both of them found favor with Pharaoh.
➪ Both of them were aware of their heritage.
➪ Both of them maintained their faith.
➪ Both of them were rejected by their brethren.
➪ Both of them were persuaded of the truth of God’s promise to deliver Israel.
➪ Both of them preferred the association with the children of Israel to their connection with Pharaoh.
➪ Both of them experienced exile.
➪ Both of them kept the faith during their exile.
Daniel, Hananiah, Mishael, and Azariah had much the same experience in Babylon. They too were removed from their families when they were young, brought into a strange country, achieved status in that county, and were subjected to suffering while there. Yet, they also kept the faith, and chose identity with the people of God over identity with the Babylonians.
A PRINCIPLE TO BE SEEN
It is apparent that we are being exposed to the way the people of God approach life in this world. When the Living God interfaces with a person or persons, they at once assume a different posture in this world. They may be in the world, but they are not of the world – just as Joseph and Moses were in Egypt, but was not of Egypt, and Daniel and his associates were in Babylon, yet were not of Babylon. This is why Jesus said to His disciples, “ye are not of the world” (John 15:19). It is why Peter addressed the saints “as strangers and pilgrims” (1 Pet 2:11). It is why the believers prior to Christ “confessed they were strangers and pilgrims in the earth” (Heb 11:13).
This principle, while consistent throughout Scripture, has been so obscured by institutional religion that is scarcely known. The modern church has settled down in this world, and feels at home in it, oblivious of the fact that such a posture constitutes one to be “the enemy of God” (James 4:4). No individual or group of individuals can immerse themselves in the affairs of this world, being joined to it in their hearts, without forfeiting Divine acceptance. It is not possible to be “the enemy of God,” and be blessed by Him while so characterized. Nor, indeed, is it possible, to have a carnal mind, or worldly mindset, and profit from the Word of God, or maintain any association with God that is beneficial. Enmity and reconciliation are opposites, and cannot be joined together. Where there is hostility against God, prayer is pointless, and blessing becomes impossible. There can be no understanding of the Word of God in such a case, and there is no promise of blessing to such an individual.
Just as surely as Moses could not be an integral part of the Egyptian culture and still be used by God for blessing, so the person who is a part of the world system, thinking and acting in harmony with the world, cannot be instrumental in the body of Christ. As soon as a person becomes one with the world, they are severed from the Lord. This is not a matter for speculation. If salvation is extrication from the world, then being one with the world cannot possibly be allowed in Christ Jesus. If, when we were a part of the world, we were the enemies of God, how is it possible to once again be joined to the world without again becoming God’s enemy?
Salvation separates people from the world, like Moses was separated from Egypt. He was separate in his perceptions, his desires, and his focus. He saw what the Egyptians could not see, and longed for what they did not understand. This is why he was able to endure as seeing Him who is invisible. An endurance of this sort is not possible when one is at home in the world. Had Moses been at home in Egypt, he would have had no interest in a God who could not be seen. It was his lack of at-homeness in Egypt, as well as in the desert, that required him to live by faith. There is no need for faith when what is satisfied with what can be seen.
This is precisely why believers are admonished, “Wherefore, come out from among them, and be ye separate, saith the Lord” (2 Cor 6:17). It is only then that the promise will be realized: “and I will receive you.” It is not possible that God would conduct Himself toward person in violation of this statement. A person who is not “separate” in the sense of this text cannot, in that state, experience Divine acceptance. If such poor souls imagine God has received them, they have only been deceived by the devil. God would not call upon people to separate in order that He might receive them, if He had received them already. It seems to me that it does not require any extraordinary insight to perceive this. Yet, if we look at professing Christendom, and weigh its general teachings, it actually appears as though God has lied in this statement, and has thoroughly misrepresented Himself. What, pray tell, will be the lot of a person who imagines that this is the case? Is it not written, “For what if some did not believe? Will their unbelief make the faithfulness of God without effect? Certainly not! Indeed, let God be true but every man a liar. As it is written: ‘That You may be justified in Your words, And may overcome when You are judged’” NKJV (Rom 3:3-4).
Rest assured, God will be justified in ALL of His sayings – and “Be ye separate and I will receive you,” is one of His sayings. He will overcome all who have conducted their lives as though this was not true. Before an assembled universe, and before the angels of God, they will be shown to be liars.
MOSES INVOLVED IN PURPOSE
In our text, God is preparing Moses for a forty-year-long circuitous journey through the wilderness. It is one in which Moses would manage the wayward house of Israel, which was God’s own household. As our text opens, Moses has already spent forty years in this area. You might call it a period of wilderness training.
There is no evidence that he received any word from God during that time. Yet, his faith was kept in tact, even though it was not supported by an abundance of Divine communication. In fact, we have no example of God ever speaking directly to Moses until the event chronicled in our text – when he was eighty years old! However, he had kept the faith that he had, and now God will call upon Moses to focus on a work of gargantuan proportions. This confirms that faith can be kept under the most severe testing, and over a long period of time. Failing is always wrong.
WHEN FORTY YEARS WERE EXPIRED
“ 7:30a And when forty years were expired . . . ” Other versions read, “when forty years had passed,”NKJV “after forty years had passed,” NASB “when forty years were fulfilled,” ASV “At the end of forty years,” BBE“forty years having been fulfilled,” YLT and “when forty years had gone by.” AMPLIFIED
Often it is a long time before God speaks to His chosen ones. There have been times when He dealt with His people at a very young age. Joseph was seventeen when he began having dreams from God, and went down into Egypt (Gen 37:2). Samuel was a very young boy when God begin using him (1 Sam 3:7-8). David was a still a young boy when the Lord called him (1 Sam 16:12-13). Josiah was eight years old when he became king (1 Kgs 22:1). Jehoiachin was also eight years old when he began to reign (2 Chron 36:9). Jehoash was seven years old when he began to reign (2 Kgs 11:121). Jehoahaz became king when he was sixteen years old (2 Kgs 13:10). Azariah was also made king when he was sixteen (2 Kgs 14:21). Uzziah was twenty-five years old when he became king (2 Kgs 15:33). Daniel, Hananiah, Mishael, and Azariah were also very young when carried into Babylon (Dan 1:3-6). John the Baptist was filled with the Holy Spirit from his mother’s womb (Lk 1:15,41), and began his ministry at thirty (Lk 1:13 & 3:23). However, not every great man was called in his youth!
Noah was nearly five hundred old when he started building the ark, entering into it when he was six hundred years old (Gen 5:32; 7:6). Abraham was seventy-five years old when he left Haran and started for the promised land (Gen 12:4). Now, Moses is eighty when he is called by God. As is apparent, age is no factor when it comes to Divine workings – whether old or young.
The language here is very precise: “when forty years were expired.” The word “expired” is translated from the Greek word plhrwqe,ntwn (play-roth-en-ton). The root meaning of the word is “to make full, to fill, to fill up,” THAYER “to make full, fill completely,” FRIBERG “fulfill, make come true, bring about . . . accomplish,” UBS “to cause something to become full,” LOUW-NIDA “to fulfill, to perform . . . to complete a period of time” LEH and “complete, reach its end . . . bring to completion, finish something already begun.” GINGRICH
As the above word is used in scripture, it accents purpose rather than mere duration. That is why its definitions include fulfilling, making come true, and bringing to completion. This kind of term is not used to merely denote living out life without due regard to an established purpose. Here is a sampling of the use of this word, found ninety-two times in Matthew through Revelation. The words translated from this Greek word are in bold type.
➪ “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying” (Matt 1:22).
➪ “He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled” (John 3:29).
➪ “But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled” (Acts 3:18).
➪ “And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark” (Acts 12:25).
➪ “And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose” (Acts 13:25).
➪ “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Rom 8:4).
➪ “Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law” (Rom 13:8).
➪ “And having in a readiness to revenge all disobedience, when your obedience is fulfilled” (2 Cor 10:6).
➪ “Which is His body, the fulness of Him that filleth all in all” (Eph 1:23).
➪ “And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God” (Eph 3:19).
➪ “He that descended is the same also that ascended up far above all heavens, that he might fill all things” (Eph 4:10).
➪ “And ye are complete in Him, which is the head of all principality and power” (Col 2:10).
➪ “Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God” (Col 4:12).
➪ “And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it” (Col 4:17).
➪ “Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God” (Rev 3:2).
➪ “And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled” (Rev 6:11).
Our text is dealing with Divine purpose, not mere happenstance. Stephen has traced the working of God through Abraham, Joseph, and now Moses.
THE INVOLVEMENT OF GOD IN THE AFFAIRS OF HUMANITY
David once confessed, “My times are in Thy hand” (Psa 31:15). He also said, “The steps of a good man are ordered by the LORD: and he delighteth in His way” (Psa 37:23). Solomon observed, “Man's goings are of the LORD; how can a man then understand his own way?” (Prov 20:24). Jeremiah acknowledged, “O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps” (Jer 10:23). Daniel reminded wicked Belshazzar, “But hast lifted up thyself against the Lord of heaven . . . and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified” (Dan 5:23). All of this is involved in something Paul told the Athenian philosophers: “And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation . . . For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring” (Acts 17:26,28).
There are affirmations of Scripture that confirm that no man lives independently of God – free will not withstanding. We already know that the steps of a good man are ordered by the Lord. However, that does not mean that the Lord has nothing to do with other people. Paul declared that God had strategically placed all men in both time and location. This was done to give them the advantage in seeking the Lord. “God did this so that men would seek Him and perhaps reach out for Him and find Him, though He is not far from each one of us” NIV (Acts 17:27).
The fact that men do not choose to have any dealings with God does not mean that He has no dealings with them. They are not favorable dealings, but He still impacts upon their lives. Once, when Israel was unresponsive to God, He spoke to them through Isaiah, saying what He would impose, upon them. “I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not” (Isa 66:4). To the church, He speaks of this kind of judgment, confirming how disastrous it is to not hearken to the Lord: “And for this cause God shall send them strong delusion, that they should believe a lie” (2 Thess 2:11). Not only would delusion be imposed upon the people, but the Lord would also choose the kind of delusion – so strong that the people would believe a lie. Add to this the fact that God can render people incapable of understanding His Word (Isa 6:9). He sometimes chooses to actually deceive certain false prophets in order that He might justly destroy them: “And if the prophet be deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel” (Ezek 14:9).
The point to be seen is that God is involved in the affairs of men, whether for blessing or cursing. Ultimately, it is God Himself “with whom we have to do” (Heb 4:13). Lives commence by His power, are sustained according to His purpose, and are terminated at his will. Even if it is Joseph being hated, sold, enslaved, and imprisoned in a foreign land, from the higher vantage point it can be said to the perpetrators of the crime, “So now it was not you that sent me hither, but God” (Gen 45:8). Further, Joseph was kept in chains for a specified amount of time: “Until the time that his word came: the word of the LORD tried him” (Psa 105:19).
SO IT WAS WITH MOSES
So it was with Moses. The purpose of God was being served by his tenure in the wilderness of Midian.
➪ The time of his birth was precisely timed (Ex 2:2; Acts 7:20).
➪ The duration of. His protection by his parents was precise (Ex 2:2; Acts 7:20).
➪ His placement in the river in a basket, and his discovery by Pharaoh’s daughter was orchestrated from heaven (Ex 2:3-10; Acts 7:21).
➪ Moses visited his people at the age of forty, when it was the right time to heighten his readiness for the appointed work (Ex 2:11; 7:23).
➪ He left Egypt at the right time, when his brethren did not yet realize his Divine placement (Ex 2:14-15; Acts 7:25-29).
➪ He went to the right geographical area at the right time, to meet the right people, stay with the right family, and culture the right relationships (Ex 2:16-22; Acts 7:29).
Thus Moses’ birth, his time in Egypt, and his time in the desert were all under Divine control, and were fulfilled according to God’s appointment. His time in the desert was sufficient to acquaint him with desert life – in a sense it might be called desert survival training. When the time of the appointed deliverance came, Moses would not be unfamiliar with the kind of terrain through which he would lead the children of Israel.
His time in the desert allowed for a Pharaoh to be raised up by God who would occasion great glory being brought to God (Ex 9:16; Rom 9:17). It lasted long enough for the Israelites to be fully ready to leave the land of Egypt.
Also, during this time Moses’ brother Aaron and his sister Miriam were sustained in Egypt, their faith being kept in tact. They would be brought along side Moses to effect God’s deliverance of the people from Egypt. As it is written in Micah, “For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam” (Micah 6:4). The Lord “sent” Moses from Midian, and Aaron and Miriam from within the confines of Egypt itself – and all at the appointed time for the appointed work.
Thus it is again confirmed that preparations belong to the Lord: “The preparations of the heart in man, and the answer of the tongue, is from the LORD” (Prov 16:1). The “times” of men are in the hand of the Lord (Psa 31:15). All things are “of Him, and through Him, and to Him” (Rom 11:36). This is why insightful men can give “thanks always for all things” (Eph 5:20) – something that would not be possible if God was not involved in “all things.” This is why enlightened people can “bless the Lord at all times” (Psa 34:1). Although the Lord does not always provide us with the details, we can live believing that He is, in fact, working all things together for our good (Rom 8:27). That kind of working would not be possible if there were circumstances or seasons that were not under His control.
The Point Being Made
Stephen is building a case that will confirm the continued obstinance of Israel. By establishing the purpose of God, and confirming His orchestration of the events associated with His development of a nation from which the Messiah would come, Stephen is showing the insolence of humanity in resisting God. The hardness of the unregenerate heart is seen in its rebellion against the will of a Sovereign God – the Creator and Sustainer of the people themselves. There is no greater revelation of the stupidity into which sin has cast our race than to resist the wisdom and revealed purpose of God. The ultimate foolishness is for the created ones to choose their own will over the manifested will of their Creator. This is what Paul refers to as not liking to “retain God in their knowledge” (Rom 1:28).
Although men have found convenient ways of explaining this glaring human trait, there is no way to dignify it. If not corrected, it is a manner that will eventually lead men into “everlasting destruction from the presence of the Lord, and from the glory of His power” (2 Thess 1:9). God will not accept those who are fundamentally unlike Himself. His nature will not allow Him to do so. Hence, the necessity of redemption and a new creation.
The dreadful impact of erroneous theology upon the hearts and minds of people is confirmed by the length of time that has consistently been required for even devoted people to comprehend these facts. Under the dominance of a fundamentally flawed way of thinking, men have tended to reason more in terms of duty and requirements than of grace and truth. The religious mind gravitates to Law, imagining that this is the appointed means of governing and correcting wayward humanity. But this is not the case. The Law was never designed to correct the human condition, but rather identify it. In this way, the necessity of Jesus and the value of faith would become more readily apparent.
The Law mentality is a more difficult mindset to overcome than appears evident. The Colossian church was being pulled aside to this way of thinking (Col 2:20-23). This was also true of the church of the Galatians (Gal 1:6-9; 3:16-25). The epistle to Hebrew believers also addressed this way of thinking, because it had obscured the essentiality, ministry, and effectiveness of Jesus Himself (Heb 8:1-10:39). Although somewhat advanced, the church in Rome also required extensive instruction on this matter of inherent human weakness and the nature of justification by faith (Rom 2:17-5:9).
Even though, once the completeness of human corruption and the necessity of Jesus are seen, they are perfectly clear and reasonable, many of us had to wade through some very murky waters before we saw their wonderful necessity. In fact, one might say these are really elementary matters – matters related to the necessity of salvation, and the requirement for a new birth, or regeneration. One might imagine that their glory will cause them to shine forth, instantly removing the darkness created by aberrant religious thinking. However, this is not the case. The persuasion of these things requires an aggressive posture. It is one in which the Kingdom is seized with violence, and taken by force “as a precious prize” AMPLIFIED (Matt 11:12).
The continued veneration of the wisdom of men within the professed Christian community, and the exaltation of human wisdom, confirms these two things have not been discerned (the necessity of salvation, and the requirement of the new birth). The successful hawking of religious routine, the commandments and ordinances of men, and various systems of law and tradition, unveils that men remain fundamentally ignorant of the revealed rationale behind salvation. In spite of the fact that faith is plainly declared to be the means of acquiring both Divine favor and a proper understanding, men continue to peddle other means through which discernment may be obtained. Some say the secret is a working knowledge of the Greek and the Hebrew. Others postulate that a certain hermeneutic, or science of interpretation, is required. Still others write their own summation of imagined liberating secrets, encapsulating them in a creed that becomes the key to comprehending the truth. However, none of these approaches properly account for sin and all of its dreadful effects. Those who develop them are unable to see the degenerate state of Adam’s entire race, else they would not hold human wisdom in such high regard. Such men continue to imagine that if men can only be given enough information, they will be able to work through their problems, make themselves acceptable to God, and control the outbreak of sin.
This mindset, flawed to the core, is the mother of all multi-step plans that are purported to control human behavior. It is what gives birth to human strategies designed to accomplish what God is perceived to have commanded or commissioned – whether it is spiritual growth, church planting, church growth, or mission outreach. This is the way of thinking that spawned the concept of accountability to our peers as a means to spiritual stability. It has produced all manner of self-help programs that profess to produce stable families, good husbands, good wives, and commendable young people. It is not that it is wrong to desire stability within the Christian community. Rather, it is wrong to seek such a thing independently of grace and faith – neither of which give any weight to the wisdom of men.
Getting to the Point
Permit me to get more to the point behind these observations. Stephen is addressing a people who have been cultured by God. Their origin was traced back to God himself, being a miraculous one. Their growth into a nation could not be accounted for independently of God Himself. Their concept of God was a revealed one. The Law which formed a covenant between them and God was given by the Lord – every syllable of it, with every jot and tittle. They had been recovered and delivered from impossible circumstances. They were provided with faithful prophets who delivered to them the Divine assessment of their condition, and offered specific remedies for it. The Lord delivered to them special customs and observances that were designed to highlight their God-blessed condition. There was a Divine commitment given to them of blessing – thorough blessing – if they would keep and do everything required of them.
These people could not possibly have been given greater promises pertaining to life in this world. Nor, indeed, could there have been curses relative to life in the flesh that were any stronger. So far as life in this world is concerned, no people were ever given any great advantages or incentives. No people had ever been so blessed. This is why Moses reminded them, “For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?” (Deut 4:7-8). God Himself challenged these people to consider their advantages: “What could have been done more to My vineyard, that I have not done in it?” (Isa 5:4). He assessed their wayward condition with startling words: “Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint” (Isa 1:5). Hear Him lament through Jeremiah: “In vain have I smitten your children; they received no correction” (Jer 2:30).
Why were these things said? If men can be altered by advantage, why did that not happen to these people? If reformation is possible by routine, and correction can be made by information and rules, then why were these people not reformed? They had an excellent beginning. Their circumstances were Divinely created, altered, and maintained. Right and wrong were clearly delineated and expounded to them. Required information was delivered to them in a timely manner. They had the best land, the best law, and the best promises. They were provided with details required to approach to the Lord in such a way as would keep them from being destroyed.
Why were they not changed by these things? Is it because they were the worst of all people? Indeed not! They were the most favored of all people. They were a cultured people – and over an extended period of time.
These people – the Israelites – confirmed that men cannot correct their wayward condition, even when they are given all of the information and tools to do so. If ever a people should have known their need of a Savior, it should have been this people. Yet, the only people who rose above their peers were those who lived by faith. Because they believed, those people loved the Law, and sought to fulfill it. Yet, even they found they could not do so on their own – even though they had the promises, faith, and a profound desire to please God.
Of such people it is written, “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth” (Heb 11:13). It is therefore a reproach for those living in the blazing glory of the New Covenant to have less faith and less persuasion than those who did not receive the promises. That is a completely intolerable condition.
Do men imagine that they can reform people with their routines, when such a reformation did not take place under Divine administration. Satan has deceived men into thinking this is possible. All of the “ ____ anonymous” programs, however good they may appear, assume that this can be done – that men can be changd by procedure. Yet, these rules cannot go far enough, and the persons who develop them know it. They cannot get a person beyond the point of acknowledging that he is still the same as he has always been. Only now, they allege, he is able to control the condition.
But this is not satisfactory before God. It is not enough to control our downward bent. There must be something in men that glories in the presence and blessing of the Lord, and seeks it so zealously that all competing interests are discarded in life’s garbage can. Only the salvation of God can accomplish this. In view of this circumstance, woe to that person who seeks a resolution to the human circumstance from mere men, who themselves must be saved.
In his expert defense, Stephen is confirming Israel’s need of a Savior. He is showing how unreasonable they have been in their consistent rejection of those who were sent by God. This will confirm their fundamental corruption – something they held in common with all men. However, he himself is a sterling example of how that condition is corrected in Christ Jesus. This is his conduct under extreme duress, and it brings glory to the Lord.
AN ANGEL APPEARED TO MOSES
“ 30b . . . there appeared to him in the wilderness of mount Sinai an angel of the Lord in a flame of fire in a bush.”
The book of Exodus provides a few details concerning the forty years Moses spent in Egypt. They are enough to reveal the nature of Moses, and how he was a man of faith during that time.
➪ Sometime after Moses arrived in Midian, he sat down by a well. The timing was precise, when the seven daughters of the priest of Midian came to draw water for their father’s flocks (Ex 2:15-16).
➪ At that precise time, certain shepherds came and drove the daughters away from the well (Ex 2:17a).
➪ Moses, being providentially at the well at that time, arose, helping the daughters, and watering their flocks (Ex 2:17b).
➪ When the daughters returned to their father, upon being asked why they returned so early, they told him how an Egyptian, Moses, had helped them and drew water “enough” for them, and “watered the flock” (Ex 2:18-19).
➪ Their father asked why they had left the man, and told them to call him to their home to “eat bread” with them (Ex 2:10).
➪ The man and his daughters were so gracious, that Moses “was content to dwell with the man” (Ex 2:21a).
➪ The man “gave Moses Zipporah his daughter” as his wife (Ex 2:21a).
➪ Zipporah gave birth to Moses’ first son, Gershom (Ex 2:21b). Some time latter, she also gave birth to another son, Eliezer, not mentioned until after she returned to her father’s house from Egypt, where she had gone with Moses (Ex 18:4; 4:24-26).
➪ From there, the record in Exodus leaps forward to the time when the Pharaoh died who was reigning when Moses fled from Egypt. It was at that time that Israel’s bondage was nearly unbearable, and their cries came up into the ears of Almighty God (Ex 2:23-25).
A Certain Perspective
There is a certain perspective of life that is seen in this text. From one perspective, grievous experiences and isolation are really incidental. That is, they are really not the focus of life, but are the means through which the people of God are prepared for Divine appointments. That is why Paul could speak so matter-of-factly concerning his staggering sufferings, which were both numerous and severe (1 Cor 4:10-13; 2 Cor 4:7-12; 6:4-5,8-10; 11:23-27). He knew that the true measure of life is not in the area of suffering and hardship, but in Divine employment and blessing.
This is why it is wrong to probe life’s difficulties, attempting to find their source, and arrive at satisfactory explanations for them. When things are not clear, pondering why difficult experiences happen is not wise. It is enough to know and believe that all of our trials are managed, and that they will not exceed the strength of those who trust in the Lord (1 Cor 10:13). It is also a sweet elixir for the soul to consider how God is, in fact, working all things together for our good – whether we are able to see it or not.
The church of our day has not done well with its stewardship of the truth. Its slothfulness in this regard has given occasion for opportunists to rise within the professing church who exploit the people, pretending that they are experts in human behavior and problem resolution. These pretenders trace difficulty to heredity, genetic makeup, social environment, family curses, and the likes. They do not explain to the people why they have survived – even though it may have been in a desert like Moses, a prison like Joseph, or a dungeon like Paul. All of this is a very serious matter because it has produced a religious environment in which self-seeking charlatans can flourish, while the people remain oppressed by ignorance.
Stephen’s review of the life of Moses is not a mere recap of history. It is not an attempt to show the glory of national heritage. Stephen is declaring the presence of God in the affairs of men, and the manner in which He works out His purpose in hostile environs. He is also showing the effects of a strong faith, as well as spiritual obtuseness.
THERE APPEARED TO HIM IN THE WILDERNESS OF SINAI
“ . . . there appeared to him in the wilderness of mount Sinai . . .” Other versions read, “in the desert near Mount Sinai,” NIV “in the waste land of Sinai,” BBE and “ in the wilderness (desert) of Mount Sinai” AMPLIFIED
After forty years in Midian, we now find Moses in the desert that was near to Mount Sinai. The record of this event is found in the third chapter of Exodus. There we are told that Moses was keeping the flock of his father in law, Jethro. At that time, he had spent as much time in Midian as he had in Egypt – forty years. We are also told that he was on the “backside of the desert,” and that he had “led the flock” there. Other versions say this was on the “west side of the wilderness,” NASB or “the far side of the desert.” NIV The precise point, according to the record in Exodus, was “to the mountain of God, even Horeb” (Ex 3:1). Stephen identifies this mountain as “Mount Sinai,” from which the Law was given.
Thus, we have these four designations of the mountain from which the Law was given, and a covenant made with Israel: “the mountain of God,” or “the mount of God,” “Horeb,” and “Mount Sinai.”
The frequent references to this place, and what is said about it, are worthy of notation.
➪ “The mountain of God.” This is where Moses received his calling to lead Israel out of Egypt to the promised land (Ex 3:1).
➪ “Mount of God.” This is where God told Aaron to go, out of Egypt to meet with Moses (Ex 4:27). It is where Jethro brought Zipporah and Moses’ sons to him after the exodus (Ex 18:5). It is where Moses spent time with God following the giving of the Law (Ex 24:13). It is where Elijah journeyed for forty days to meet with the Lord (1 Kgs 19:8).
➪ “Horeb.” This is where Moses brought water out of a rock (Ex 17:6). It is where Israel “stripped themselves of their ornaments” (Ex 33:6). Deuteronomy refers to this mount as the place where God spoke to Israel and revealed the Law (1:2,6,19; 4:10,15; 5:2; 9:8; 18;16; 29:1). It is where God made the covenant with Israel (1 Kgs 8:9; 2 Chron 5:10). It is also identified as the place where Elijah met with God (1 Kgs 19:8). It is where Israel worshiped a golden calf (Psa 105:19). It is where God commanded the Law “with its statutes and judgments” (Mal 4;4).
➪ “Sinai.” This was located in the wilderness through which God led Israel out of Egypt (Ex 19:1-2). God came down in the sight of the people in this place (Ex 19:11). Sinai was enveloped with fire and smoke, and quaked greatly when God descended upon it (Ex 19:18). God called Moses to the top of this mount, to give him the Law (Ex 19:20). God forbade the people to go up into this mount (Ex 19:23). The glory of God remained upon this mount for over forty days (Ex 24:16-18). This is where Moses received the tables of the covenant (Ex 31:18). It is where Moses received the second set of tables after he had broken the first in his anger toward the people (Ex 34:2-4). It is where Moses delivered the law verbally to the people (Ex 34:32). The details of keeping the Law were revealed from Sinai (Lev 7:38; 25:1; 26:46; 27:34; Num 28:6). Thousands of angels came to this mount at the giving of the Law (Deut 33:2). Mount Sinai is an allegory of the First Covenant (Gal 4:24-25).
Here is a geographical location identified with God Himself – and the Holy Spirit makes the association. God has made such associations frequently in Scripture, and we cannot afford to ignore them. The confirm the effect of Divine influences.
➪ Abraham returned to a place where he had built an altar, and there “called upon the name of the Lord” (Gen 13:4).
➪ Jacob referred to a specific plot of land as “the house of God” (Gen 28:17).
➪ During the times of the Judges, the children of Israel went to a specific place to seek Divine counsel – “the house of God” (Judges 20:18).
➪ God hallowed the Temple, and declared He had “put” His name there (1 Kgs 9:3).
➪ God chose Jerusalem as a place to “put” His name, associating it with himself (1 Kgs 11:36).
➪ The place in which the Levites served is referred to as “the tabernacle of the house of God” (1 Chron 6:45).
➪ Jesus referred to the Temple as “My Father’s house” (John 2:16).
➪ God referred to the land of Canaan as “My land” (Isa 14:25; Jer 2:7).
➪ Jesus frequently “resorted” to a specific garden for prayer with His disciples (John 18:2).
The point here is not the inordinate veneration of buildings and places. However, wherever men are vouchsafed extraordinary visitations and spiritual insights, holy men have maintained a special view of such places.
AN ANGEL OF THE LORD IN FLAME OF FIRE IN A BUSH
“ . . . an angel of the Lord in a flame of fire in a bush.” Other versions read, “an angel . . . in the flame of a burning thorn bush,” NASB “a messenger . . . in the flames of a burning bush,” GWN “the angel of the Lord . . . in a fire that burned in a bush,” MRD “an angel . . . in a flame blazing from a bush that was on fire,” NJB “an angel in the middle of a flame of fire in a bush,” WEYMOUTH and “an angel, in the flame of a burning bramblebush.” AMPLIFIED
This account is record in Exodus 3:2: “And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed” (Ex 3:2). The Exodus account reveals that the fire was not a consuming fire. It did not diminish the properties of the bush, or cause it to change its appearance. Remember, this was in a desert, which makes the phenomenon all the more remarkable.
When referring to this incident, Jesus said that “in the bush God spake unto him” (Mk 12:26).
Angelic Involvements
In Christ, we are told that angels are “all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” (Heb 1:14). In this case, an angel will bring a message from God to Moses. There are frequent references to messages delivered by holy angels. Several of them spoke for God in the first person.
➪ “The angel of the Lord” gave extensive instruction to Hagar, Sarai’s handmaid declaring, “I will multiply thy seed exceedingly, that it shall not be numbered for multitude” (Gen 16:7-12).
➪ “The angel of the Lord” appeared to Abraham saying, “By Myself I have sword saith the Lord . . . I will bless thee . . . I will multiply the seed . . . thou hast obeyed My voice” (Gen 22:15-18).
➪ When Jacob was with Laban, “the angel of God” appeared to him in a dream, instructing him to return to the land of his kindred. In his message the angel said, “I am the God of Bethel” (Gen 31:11-13).
➪ “The angel of the Lord” appeared to Gideon, calling him to be a deliverer. In the dialog of the angel it is written, “And the Lord said unto him” (Judges 6:12-23).
There are numerous incidents like this, but these will suffice to establish a certain facet of Divine workings. Some have read such texts and concluded that “the angel of the Lord” was a pre-incarnate appearance of the Lord Jesus. This is a prominent view among several conservative theologians. However, it is a view that is seriously flawed. It represents the pre-incarnate Word as a Messenger prior to His humiliation – for an angel is a messenger, and even has the “form” of a servant, although it is a form superior to that of man. However, Jesus is pointedly declared to have taken upon Himself “the form of a servant” when He entered into the world in a body that had been prepared for Him (Phil 2:7l; Heb 10:5-9). It is also stated that, in redemption, Jesus “took not on Him the nature of angels” (Heb 2:17). Further, there is not the slightest doctrinal hint that he took upon Himself such a nature prior to coming into the world. The first, and only, time that Jesus is said to have laid aside Divine prerogatives is when He was sent by the Father “to be the Savior of the world” (1 John 4:14). Then, and only then, did He make Himself “of no reputation,” or is said to have “emptied Himself” (Phil 2:7).
In order for “the Word, who was with God and was God” (John 1:1), to come into the world in any form, would have required some form of condescension. We know this is the case because God is said to humble Himself “to behold the things that are in heaven, and in the earth” (Psa 113:6).
Why Did These Angels Speak in the First Person?
If these angelic appearances were not really the Lord Jesus Himself, prior to the Word becoming flesh, why did they speak as though they were God Himself? This is the very point over which some students of Scripture have stumbled, thereby concluding that “the angel of the Lord” was really the Lord Himself – which appears to me to be a glaring paradox.
The answer to this seeming dilemma is really quite simple. These messengers spoke the word of God. They delivered the precise message that God sent them to deliver. They did not have to precede their message by saying, “The Lord told me to say,” or something similar. Real messengers are not required to speak in such a manner. A “thus saith the Lord” is precisely that – what the Lord has said. The fact that the word was delivered by a heavenly messenger does not diminish in the slightest the fact that God had said it.
An Example in the Giving of the Law
We have a sterling example of this in the giving of the Law from Sinai. In the account of the giving of the Law, the people are said to have heard “the voice of God” (Deut 4:33). In recounting how they received the covenant, Moses said, “And the LORD spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice. And He declared unto you His covenant, which He commanded you to perform, even ten commandments; and He wrote them upon two tables of stone” (Deut 4:13). Repeatedly this experience is referred to as hearing “the voice of the Lord” (Deut 5:25; 8:20; 13:18; 15:5; 18:16; 27:10; 28:1).
Yet, in the apostolic exposition of the giving of the Law, the law is said to have been spoken by angels. “For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward” (Heb 2:2). In this very passage, Stephen says the Law was received “by the disposition of angels,” or “by the direction of angels” (Acts 7:53). Paul says the Law, or the First Covenant, was “ordained by angels” (Gal 3:19). Yet, even though it was spoken by angels, it carried all of the force of a direct word from God, as though spoken without a mediator.
We have yet another example of a word delivered by an angel who also spoke in the first person. It was the angel who delivered the Revelation to John on the Isle of Patmos. John begins the Revelation with these words: “The Revelation of Jesus Christ, which God gave unto him, to show unto His servants things which must shortly come to pass; and He sent and signified it by His angel unto His servant John” (Rev 1:1). The message was then delivered by John to the messengers of the churches, who were, in turn, to deliver it to the churches (Rev 1:11; 2:1,8,12,18; 3:1,7,14).
The message originated with God, and was ultimately delivered to “the churches.” Between God and the churches there were four messengers: Jesus, an angel, John, and the messenger to each church. Is there any honest soul who imagines that the message was any less from God when it was delivered to the churches than it was when it was given to Jesus? Is there the slightest possibility that the message lost significance, power, or any jot of tittle of content as it passed from Jesus to the angel, to John, to the messenger of each church?
Notice how the angel spoke to John, for the message was delivered to him by an angel that was sent by Jesus. “I will come unto thee quickly . . . I will give thee a crown of life . . . I will cast her into bed . . . I will kill her children with death . . . I will not blot his name out of the book of life . . . I will confess his name before My Father, and before His angels . . . I will write upon him My new name . . . I will spue thee out of My mouth . . . Behold, I stand at the door and knock . . . I am Alpha and Omega, the Beginning and the end . . . I will be his God, and he shall be My son” (2:5, 10,22,23, 3:5,12,16; 21:6,7). Jesus Himself confirms that these words were delivered by His angel: “I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star” (Rev 22:16).
What Shall We Say to These Things?
Thus, even though an angel spoke to Moses at the bush, it was also God speaking to him, calling him, and informing of His own purpose. The words spoken to Moses did not lose their full force because they were conveyed to him by an angel. It would have been out of order for Moses to insist that God speak directly with him on these matters, so he would know for sure that they were coming from him. It was this sort of response that caused Zecharias to be struck dumb for a season. When a chief angel, even Gabriel, delivered a word to him concerning the imminent birth of John the Baptist, Zecharias replied, “Whereby shall I know this? for I am an old man, and my wife well stricken in years” (Luke 1:18). The response of the angel fortifies the observations I have just made. “I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season” (Luke 1:20).
There is something more to be noted here than mere academics, and we do well do be able to reason with these things in mind. What shall we say of, what has been falsely termed, higher criticism, where men with the vastly inferior tools of human wisdom, assess the Word of God, imagining to determine what is valid and what is spurious? Precisely how does this fit into what is known of God and His revealed manners, particularly regarding getting messages to men? Following the defeat of the Amalekites, when Israel triumphed because Moses’ hands were held up by Aaron and Hur, God commanded Moses, “Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven” (Ex 17:14). Was that commandment attended by any jeopardy that the truth of the incident would be subjected to corruption? When Moses wrote, was there any chance that his record would be distorted, slanted, or subject to error? When God had finished revealing the entirety of the First Covenant, together with its attending ordinances, He commanded Moses, “Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel” (Ex 34:27). Was there any possibility that Moses’ words could be flawed, partial, or exaggerated? Would he leave something out, or add something? We know this is not the case, because hundreds of years later, the Lord Jesus referred to Moses’ words as authoritative, having lost no power whatsoever (Matt 8:4; 19:8; Mk 7:10; 10:3; 12:26; John 5:46).
When men have difficulty understanding the Scriptures, it is questionable that it is order to look for a better translation, or one that is more easily understand. Men may sanction such an approach, but it is not a wise one, for it thrusts the soul upon the shaky foundation of human judgment. It is better for men to seek understanding from God, as did holy men before us (Psa 119:34,73,125,144,169). Even after Paul had written to Timothy with clarity, he admonished the young evangelist, “Consider what I say; and the Lord give thee understanding in all things” (2 Tim 2:7).
Of course, the circumstances men are facing today, concerning the validity of Scripture, is a relatively new phenomenon. Of old time, holy men and women were more inclined to associate Scripture with God Himself. However, God has become so obscure to the professing church that this is no longer the norm. More and more the Scriptures themselves are being questioned and critiqued. God is greatly to be praised that Moses was not such a man. When he heard from God he knew it, and he submitted to the Divine call. That has always been the response of holy people – those who possessed faith. The other kind of people simply did not hear from the Lord, and were not called into holy involvement in what He was doing. If people balk at the Word of God, the possibility of them being involved with Him, or blessed by Him, is, to say the least, significantly reduced, if not altogether eliminated.
A WONDERMENT THAT CAUSES MOSES TO DRAW NEAR
“ 31a When Moses saw it, he wondered at the sight: and as he drew near to behold it . . .”
One of the marks of a godly man, and a consistent trait of faith, is a holy curiosity. I say holy curiosity, for such people are not driven by a mere interest in novelty. Rather, there is an underlying thrust for the living God that drives their interest in the unusual. Within the fabric of faith there is the thread of expectation. This is manifested when one peruses the Word of God and comes across some challenging statement of arresting promise. Whereas the carnal mind views this as something beyond reach, the spiritual mind sees it as something within reach, yet requiring extended effort and Divine assistance. While this kind of response cannot be codified or diagnosed after the manner of men, its presence will be readily acknowledged by all who are of tender heart. This text provides us with an illustration of the compelling nature of this intuitive quality.
WHEN MOSES SAW IT
“When Moses saw it . . .” Other versions read, “When he saw this,” NIV “And Moses, seeing it,” BBE and “Moses having seen.” YLT
At once we see the alertness of Moses. Although he was involved in an activity that could become a mere routine, disengaging the mind and attention, it did not have this effect upon Moses. Something unusual occurred in his vicinity, and he saw it. There are many poor souls who are in the presence of extraordinary things, yet are blissfully unaware that they are even there. When it comes to dealings with the Living God, this is a dreadful condition of mind. Yet, we live in a society that actually cultures distinterest in anything outside of the circumference of purely selfish and fleshly interests.
Concerning the sight of the burning bush, Moses perceived it, discerned it, or saw beyond the surface of the matter. The words of Exodus 3:2 are, “and he looked.” The idea is that he fastened his eyes upon the sight, gazing intently upon it. Whatever duties were associated with keeping these sheep, this sight took hold of his attention. This, of course, is often the manner in which the Lord works – getting out attention by some out-of-the-ordinary means.
HE WONDERED AT THE SIGHT
“ . . . he wondered at the sight . . .” Other versions read “he began to marvel at the sight,” NASB “he was amazed,” NIV “He was full of wonder,” BBE “Moses was surprised when he saw this,” GWN“Moses was amazed by what he saw,” NJB “he was astonished and marveled at the sight,” AMPLIFIED and “the sight filled Moses with wonder.” PHILLIPS
The word “wonder” is an expression of intelligence, analysis, and astute observation. It means more than merely being shocked, or arrested with the sensational nature of a sight. There is a wonder that provokes fear. In this case, wonder provoked inquiry. It ought to be noted that Divine workings have this quality. Where there are sensitive hearts, the working of the Lord compels an intense interest that forbids the person to ignore what is seen.
The account in Exodus reveals what there was about this sight that captured the attention of Moses: “he looked, and, behold, the bush burned with fire, and the bush was not consumed” (Ex 3:2). This could never have been detected by a fleeting glance. Moses had to keep his attention on the bush for some time to draw this conclusion. The bush was not smoldering, it was aflame with fire – a fire that was a blaze. In the desert, this bramble bush would have ordinarily been quickly consumed by such a fire. Yet, this fire had no destructive effect upon the bush.
There are at least five references to this “bush” in Scripture.
➪ “And for the precious things of the earth and fulness thereof, and for the good will of Him that dwelt in the bush: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren” (Deut 33:16).
➪ “And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?” (Mark 12:26).
➪ “Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob” (Luke 20:37).
➪ “And when forty years were expired, there appeared to him in the wilderness of mount Sinai an angel of the Lord in a flame of fire in a bush” (Acts 7:30).
➪ “This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush” (Acts 7:35).
This event will prove to be a pivot upon which the history of the children of Israel will turn. It will be the beginning of something that will be told to countless generations – something through which the Lord will receive great glory.
AS HE DREW NEAR TO BEHOLD IT
“ . . . and as he drew near to behold it . . .” Other versions read, “and he drew near to observe,” NKJV “and as he approached to look more closely,” NASB “he went over to look more closely,” NIV “as he approached to look,” NRSV “as he went up to consider it,” DARBY “as he drew near to view it,” DOUAY “when he approached to investigate,” NET “as he ran to see,” LIVING and “on his going up to look further,” WEYMOUTH
The picture is one of Moses making haste to get to the burning bush and see it more closely. The record in Exodus reads that Moses reasoned within himself, “I will now turn aside, and see this great sight, why the bush is not burnt” (Ex 3:3). Moses now comes closer to consider this sight more intently, seeking to find a reason for this unusual phenomenon.
This kind of response is always the prelude to understanding – particularly in matters pertaining to life and godliness. One does not come upon truth accidently, or stumble on to great insights. The man who found a treasure in the field was engaged in some activity in that field,.whether digging or perusing the ground (Matt 13:44). The man who found the pearl of great price was engaged in a quest for “goodly pearls” (Matt 13:45). That is the nature of spiritual advancement – first obtaining an interest in Kingdom realities, turning aside from the normalities of life to pursue them, and then receiving them.
Truth cannot be obtained apart from a dominating interest in it. It can never be known, and its liberating effects realized, apart from pursuing it – turning aside like Moses to consider it. This accounts for the rarity of real participation in the things of God by great masses of professing Christians. It is not that the things of God are not accessible. Rather, it is because of a lack of interest in them. It is not because they are too profound, but because they are not pursued, being intently sought. There is no reluctance on God’s part to unveil truth to those who seek it. Jesus will not withhold things pertaining to life and godliness from those who earnestly desire them. It is an affront to God to even suggest that such restraint exists with the Him. Neither God nor Christ ever responds to genuine interest by obscuring the things offered to men.
Many a soul has confronted their own burning bush – like a call from God to draw near and receive the good things of God – things that are in Christ Jesus. That call, however, can be ignored, and the lesser things of life in this world preferred. No person making such a choice can expect to be blessed by either Divine calling or spiritual insight.
Of course, if a person embraces a concept of religion that does not allow for the involvement of the Lord with His people, they will never even see a burning bush. When men do not answer the call of God, the person cannot count on God simply calling on another occasion. I will not presume to say that could not happen – but no soul is wise in counting on that taking place. God once said to Israel, “Therefore will I number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I spake, ye did not hear; but did evil before mine eyes, and did choose that wherein I delighted not” (Isa 65:12). Again He said, “I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not” (Isa 66:4).
Believers are admonished to draw near to the Lord – like Moses drew near to that burning bush. “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Heb 10:22). And again, “Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded” (James 4:8). In fact, the New Covenant economy is one of drawing near to God. As it is written, “For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God” (Heb 7:19).
If, under the Old Covenant, David could say, “it is good for me to draw near to God” (Psa 73:28), what can be said by those who have been delivered from the power of darkness, and translated into the Kingdom of His dear Son (Col 1:13)? How much there is to be learned from this text, pregnant with meaning!
A point of Concern
In our day there has been a revival of drawing near to God with the mouth, while allowing the heart to remain at a distance from Him. Because this is a point of condemnation, something needs to be said about it. Through Isaiah, God rebuked the children of Israel for this manner. “Wherefore the Lord said, Forasmuch as this people draw near Me with their mouth, and with their lips do honor Me, but have removed their heart far from Me, and their fear toward Me is taught by the precept of men” (Isa 29:13). Because of the presence of this manner, God imposed spiritual ignorance upon the people. “Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid” (Isa 29:14). The people of Ezekiel’s times were rebuked for the same thing. “And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they show much love, but their heart goeth after their covetousness” (Ezek 33:31).
During Jesus’ ministry, He also rebuked that generation for this sin. “This people draweth nigh unto Me with their mouth, and honoreth Me with their lips; but their heart is far from Me” (Matt 15:8). He announced that as a consequence of this conduct, their religion was nothing more than an exercise in vanity. “But in vain they do worship me, teaching for doctrines the commandments of men” (Matt 15:9).
Hebrew believers were warned not to allow such a heart to enter into them. “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Heb 3:12). Their religion was not to be on a cyclical basis, but on a daily basis. “But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin” (Heb 3:13). It is clear, therefore, that drawing near to God with the mouth, while the heart remains aloof from Him, is not a condition to be taken lightly. If not corrected, it will end with God rejecting and blinding the individual.
In our time, as I have said, this sin has grown into great prominence. It has been encapsulated in the modern praise movement, which, while not totally wrong, is certainly not the epitome of spiritual maturity. This movement is not in any way noted for its depth, understanding, or soundness of doctrine. It is more comfortable with Old Covenant perceptions and expressions than those of the New Covenant. Its adherents are largely ignorant of the Scriptures, the purpose of God, and the ministry of Jesus. There is too much of the world in their words, appearance, and manners. There is untold trouble in their ranks with moral weakness. No one familiar with this movement will doubt these things. It is a movement that is largely composed of novices who have imposed their ways upon older believers, and have actually reshaped the way people think about God, praise, the gathering of saints, the preaching of the Word, and other things. The reshaping has not been for the better, and has not yielded good fruit.
Whatever may be said of this movement, it is one of the mouth more than of the heart. The people are not noted for purity, sacrifice, or a zeal for the house of the Lord. They are not a people of the book. They have not produced great preachers of the Gospels, or expounders of the apostles doctrine. They are more expert in things relating to this world, than in things having to do with the world to come. They speak more of man-to-man relationships than of those having to do with man and God.
The Relevance of These Observations
These observations are not a mere tirade against the introduction of something new. Those in Christ Jesus delight in “newness of life.” However, they do not delight when old ways and concepts are dressed up with new attire and treated as though they belonged to the category of “newness of life.”
Our text is defining a moment during which the direction of the nation of Israel was turned. They were getting ready for a period of time that would commence with an unparalleled deliverance, include the giving of the Law, miraculous sustenance through a desert, and the entrance into a promised land. It would include the bringing forth of a Messiah, who would take away the sins of the world, be enthroned in glory, and commence the orchestration of the affairs of this world with the intent of bringing many sons to glory.
And how will this period begin? It will have its start when Moses sees something caused by God, and turns aside to consider it. That is the beginning of this period. God will not utter a syllable until He has the attention of Moses. Yet, when He does have it, He will speak through a holy angel, outlining a grand work that transcended anything Moses had every heard before.
As long as men are attracted to “other things” (Mk 4:19), they will not be receiving from God the things that are necessary to enter and remain in the Kingdom of God. Divine direction is not given to those whose hearts are fundamentally turned away from God. I do understand that this condition is not determined by men. It is, however, a determination that God will make, and He will respond accordingly, in strict congruity with both His nature and His revelation, which are perfectly harmonious. In the meantime, as “the pillar and ground of the truth,” it is the responsibility of the church to apprise men of what the Lord requires of them, making known the manner of His Kingdom.
THE VOICE OF THE LORD CAME TO HIM
“ 31b . . . the voice of the Lord came unto him . . .” Other versions read, “there came the voice of the Lord,” NASB “he heard the Lord’s voice,” NIV“there came the voice of ADONAI,” CJB “the Lord said to him, audibly,” MRD “the voice of the Lord called out to him,” NLT “He heard a Voice; it was the Lord's,” IE and “the voice of the Lord was heard, saying.” WEYMOUTH
THE VOICE OF THE LORD
As Moses drew near to the bush – and only as he did so – the voice of the Lord was directed specifically to him. This was not a general word, like what the Spirit says “to the churches” (Rev 3:22). It was not a global word, as when it was said, “O earth, earth, earth, hear the word of the LORD” (Jer 22:29). It was not a national word, like the one He delivered to Israel (Lev 2:20). It was not even a word to a specific church, like the one Jesus delivered to Ephesus: “Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent” (Rev 2:5). This was a personalized word, tailored for one man – Moses.
Several things are said of “the voice of the Lord” in Scripture. It is “powerful,” and “full of majesty” (Psa 29:4). It breaks cedars, divides flames of fire, sending it where He wills, shakes the wilderness, makes the deer to calve, and discovers the forests (Psa 29:3-9). The voice of the Lord is said to have beaten down the Assyrian (Isa 30:31).
Here, however, “the voice of the Lord” is personal. He not only “humbleth Himself to behold the things that are in heaven, and in the earth” (Psa 113:6), but deigns to speak to man, involving Him in His purposes. Once God is comprehended, this becomes a most marvelous thing to consider.
THE ACCOUNT IN EXODUS
The record in Exodus provides a detail worthy of note: “And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I” (Ex 3:4). The Lord observes the reactions of men to communications and circumstances that are design ed to get their attention. This is an aspect of the Divine nature that must be seen. In this case, the burning bush was Divinely designed to get the attention of Moses – and it did. Further, the Lord saw that Moses “turned aside to see” – that is, He took special note of it, and paid close attention to it.
When God is said to see something, it is always a prelude to Him doing something. I will make some extensive remarks concerning this Divine trait when we cover verse thirty-four. It is enough here to note that no voice was heard until Moses “turned aside to see.”
HIS NAME WAS CALLED TWICE
The record in Exodus says “God called unto him out of the bush, and said, Moses, Moses!” A call of this sort denotes urgency, special significance, and a matter requiring immediate attention.
➪ ABRAHAM. Thus, when the angel of the Lord halted Abraham in the sacrifice of Isaac, he called out, “Abraham, Abraham” (Gen 22:11).
➪ JACOB. When God spoke to Jacob in a confirming word just prior to him going to Joseph in Egypt, He said, “Jacob, Jacob” (Gen 46:2).
➪ SAMUEL. When God called young Samuel, He said, “Samuel, Samuel” (1 Sam 3:10).
➪ PETER. When Jesus revealed Satan’s request to sift Peter, He preceded the revelation by saying “Simon, Simon” (Lk 22:31).
➪ SAUL OF TARSUS. When Jesus appeared to Saul of Tarsus, to call Him to be an apostle, he said, “Saul, Saul” (Acts 9:4).
It is a remarkable evidence of progress when men are able to detect the note of urgency in Divine callings. That awareness assists them in mortifying procrastination and delay, which have caused so many to miss the blessing. Even under the Law, when speaking to the people concerning offering the first of their ripe fruits to the Lord, it was said, “Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto Me” (Ex 22:29). Solomon warned men not to take tomorrow granted, imagining it would be accessible to them (Prov 27:1). God spoke through Ezekiel of impending danger, yet some who heard him said, “It is not near; let us build houses” (Ezek 11:2-3). There were even some people who reasoned they had a lot of time to do this or that. Thus God said to the prophet, “Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth?” (Ezek 12:22).
When Jesus dwelt among men, there were some who saw the necessity of following Jesus, yet requested of Him, “Lord, suffer me first to go and bury my father.” He was not given the time he requested (Matt 8:21-22). It is an “evil servant” who imagines the Lord will not come at any moment (Matt 24:48). And who can forget the foolish virgins who delayed buying the required oil for their lamps until the last moment? It cost them their souls (Matt 25:1-13).
It is this sense of urgency that moved Paul to reason with Felix “of righteousness, temperance, and judgment to come.” This moved Felix to tremble, but he responded that he would send for Paul when he had a “convenient season” (Acts 24:25). There is no record that it every came.
Paul reminded the believers in Thessalonica that the Lord’s return would catch the ungodly unawares and unprepared. “For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape” (1 Thess 5:3). The Hebrew believers were exhorted to respond to the voice of the Lord when they heard it, and not to delay. “Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest)” (Heb 3:7-11).
Candidly, I am concerned that the American church as a whole is not producing this kind of sensitivity. There is a level of sluggardliness extant within the church that is staggering. Judging from the level of aggressiveness to gather together, hear the Word of the Lord speak to one another of heavenly realities, and be preparing to meet the Lord, you would never expect that it was possible that the Lord of glory could burst upon the scene at any time. Although resources have been given to the church that far transcend those that were given to Moses, the vast number of professing Christians are not turning aside to see what the Lord has to say. It is a condition that parallels the obtuseness that characterized Israel – and they were excluded from the promised land because of it. In fact, that exclusion is declared in jarring language. “So I sware in my wrath, They shall not enter into my rest” (Heb 3:11). Moses, was in better shape after forty years in the desert, without a Bible and without Divine communication, than multitudes of people who say they are Christians. Such a condition should not exist.
If some kind of dominant spiritual awakening does not take place soon in our nation, judgment will surely be poured out upon it. There is no acceptable excuse for the condition of the American church.
HOW GOD IDENTIFIES HIMSELF
“ 32a Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob.”
When God appeared to Isaac He said, “I am the God of Abraham thy father” (Gen 26:24). When He appeared to Jacob He said “I am the LORD God of Abraham thy father, and the God of Isaac” (Gen 28:13). Jacob referred to the Lord as, “the God of my father, the God of Abraham, and the fear of Isaac” (Gen 31:42). In the event covered by our text, when the Lord spoke to Moses, He referred to Himself no less than four times as “the God of Abraham, the God of Isaac, and the God of Jacob” (Ex 3:6,15,16;4:5). When Elijah had his contest with the prophets of Baal, he addressed God as “LORD God of Abraham, Isaac, and Israel” (1 Kgs 18:36). When David thanked God for the abundant offering for the building of the Temple, that was willingly offered by the people, he prayed, “O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee” (1 Chron 29:18). In the days of Hezekiah, when there was a revival toward God, messengers were sent throughout “all Israel and Judah,” with letters from the king. Those letters included these words: “Ye children of Israel, turn again unto the LORD God of Abraham, Isaac, and Israel, and he will return to the remnant of you” (2 Chron 30:6). When Peter addressed the Jews concerning the Lord, he referred to God as “The God of Abraham, and of Isaac, and of Jacob” (Acts 3:13).
Note that God is not referred to as the God of Adam, or the God of Abel, or the God of Noah. These were all men of faith, but God did not later refer to Himself in connection with His association with them. Lot was a righteous man (2 Pet 2:8), but God did not refer to Himself as the God of Lot. This is not a reproach to these men, but introduces us to the manner in which God has chosen to be known, and the relationships that most precisely reveal Him.
There are several associations that are accented in the various references to God.
➪ “The God of Bethel,” where Jacob made a vow to God (Gen 31:13).
➪ The Egyptians referred to Him as “the God of the Hebrews” (Ex 5:3).
➪ “The God of Israel” (Ex 24:10; 34:23; Num 16:9; Josh 2:16; 1 Sam 1:17; 5:7,8,10,11; 6:3,5; 2 Sam 23:3; 1 Kgs 11:31; 1 Chron 4:10; Isa 29:23; Jer 7:21) – 90 references).
➪ In pleading with God for Israel Moses referred to “The God of the spirits of all flesh” (Num 16:22; 27:16).
➪ “The God of Jeshurun,” an alternate name for Israel (Deut 33:26).
➪ “The God of the armies of Israel” (1 Sam 17:45).
➪ “The God of Jacob” (2 Sam 23:1; Psa 20:1; 46:7,11; 75:9; 81:1,4; 94:7; 114:7; 146:5; Isa 2:3) – 25 references.
➪ “The God of the land” [of Israel] (2 Kgs 17:27)
➪ “The God of David” (2 Kgs 20:5; Isa 38:5).
➪ “The God of their fathers” (1 Chron 5:25).
➪ “The God of Hezkiah” (2 Chron 32:17).
➪ “The God of Jerusalem” (2 Chron 32:19).
➪ “The God of Shadrach, Meshach, and Abednego” (Dan 3:26,29).
➪ “The God of Daniel” (Dan 6:26).
➪ “The God of our Lord Jesus Christ” (Eph 1:17).
➪ “The God and Father of our Lord Jesus Christ” (2 Cor 11:31; Eph 1:3; 4:6; 1 Pet 2:3).
For men of God, and messengers sent from God, there was no generic God – like the supreme power, or “the unknown God,” as the Athenians affirmed, who even built an idol to such a god (Acts 17:23). The general descriptions of God that are found in Scripture, are, in a sense, specific. Here are some of them.
➪ “The God of heaven” (Gen 24:3).
➪ “The God of heaven and earth” (Ezra 5:11).
➪ “The God of the whole earth” (Psa 54:5).
➪ “The God of hosts” (Jer 38:17).
➪ “The God of the earth” (Rev 11:4).
➪ “The God of all comfort” (2 Cor 1:3).
➪ “The God of all grace” (1 Pet 5:10).
As God revealed Himself more and more, the references to Him became more and more personal and specific.
➪ “The God of my rock” (2 Sam 22:3).
➪ “God of my righteousness” (Psa 4:1).
➪ “God of my salvation” (Psa 18:46).
➪ “The God of my life” (Psa 42:8).
➪ “The God of my strength” (Psa 43:2).
➪ “The God of my mercy” (Psa 59:10).
In these somewhat scattered remarks, I am establishing that proper references to God are made within the context of knowledge, insight, and specificity. The more generic the references are to God, the more unprofitable they are. Statements like, “God understands,” “He is there for you,” “God has a plan for your life,” etc. may have an element of truth in them, but they are more philosophical than profitable. Such references tend to encourage men to form their own concept God rather than acquiring an understanding based upon God’s revelation of Himself.
Think, for example, of testimonies that have referred to the manner in which men called upon the Lord. Some have said a dramatic change occurred in their life when they cried out, “Oh God, if there is a God, show Yourself to me.” To say the very least, this is not a wise approach to a God that has revealed Himself in nature (Rom 1:20), the conscience (Rom 2:15), the Law (Rom 2:20), the Person of Jesus Christ (Heb 1:3), the Gospel of Christ (Rom1:16-17), and the doctrine of the apostles (Eph 3:4-5). These more discerning langugae.
The God of Abraham,. Isaac, and Jacob
By drawing attention to the Divinely uttered expression, “I am the God of Abraham, and the God of Isaac, and the God of Jacob,” Stephen has associated God with revelation and objective.
This is the God who has made Himself known to each of the individuals referenced: Abraham (Gen 12:7; 17:1; 26:24), Isaac (Gen 26:1-5), and Jacob (Gen 28:13; 35:9). God personally confirmed His covenant with each of these men: Abraham (Gen 15:1-21; 17:1-22), Isaac (Gen 26:2-5), and Jacob (Gen 28:13-22; 35:9-15). The details in these revelations were remarkable.
➪ Abraham’s promised offspring would be begotten by Abraham himself, even in his old age (Gen 15:4).
➪ His progeny would be numerous beyond imagination (Gen 15:5).
➪ His progeny would be strangers in a land that did not belong to them (Gen 15:13a).
➪ They would serve these people, and be afflicted by them for four hundred years (Gen 15:13b).
➪ God would judge the nation who oppressed the people of Abraham (Gen 15:14a).
➪ They would be delivered from that nation, coming out with great substance (Gen 15:14b).
➪ In the fourth generation the people would be delivered (Gen 15:16a).
➪ The deliverance would come four generations later because the iniquity of the Amorites was not yet in full measure (Gen 15:16b).
➪ The borders of the promised land were specified in detail (Gen 15:18-21).
➪ God declared He would make a covenant with Abraham, to multiply him exceedingly, making him a father of many nations (Gen 17:2,4).
➪ Kings would proceed from his loins (Gen 17:6).
➪ God would be a God unto Abraham and to his seed (Gen 17:7).
➪ The land of Canaan would be given to Abraham and his seed for an everlasting possession (Gen 17:8).
➪ God gave the covenant of circumcision to Abraham, instructing him how to carry it our (Gen 17:10-14).
➪ Sarah’s name would be changed, she would be fruitful, be a mother of nations, and kings of people would come from her (Gen 17:15-16).
➪ God told Isaac to go down into Egypt and sojourn there (Gen 26:1-3a).
➪ God would give Isaac all the countries of which he spoke, fulfilling His promise to Abraham (Gen 26:3b).
➪ Isaac’s offspring would be multiplied, and through his seed all nations of the earth would be blessed (Gen 26:4).
➪ God would do this because Abraham had obeyed His voice (Gen 26:5).
➪ God promised to give the land of Canaan to Jacob (Gen 28:13).
➪ Jacob’s offspring would be numerous, be blessed, and all the families of the earth would be blessed through them (Gen 28:14).
➪ God would bless Jacob, and keep him wherever he went, never leaving him, and doing everything He had promised him (Gen 28:15).
➪ God changed Jacob’s Isaac name to Isaac, and told him why he did so (Gen 35:9-10).
➪ A nation, a company of nations, and kings would come forth from Jacob (Gen 35:11).
➪ The land promised to Abraham and Isaac would be given to Jacob and his seed (Gen 35:12).
There are twenty-five arresting details that were revealed to Abraham, Isaac, and Jacob. They were details that spoke extensively of God, His nature, and His purpose. The revelations vouchsafed to these patriarchs were not shrouded in mystery or couched in ambiguity. They were definitive in the most precise sense of the word. This was the God who had revealed Himself – the God who had said something, and even made a covenant.
All of this highlights the sin of a vague theology – one that leaves the people fundamentally ignorant of God, and wandering through life in a sort of spiritual stupor. It is a grievous transgression to concoct a God whose activities center in the people who are said to need Him. In matters relating God, human need is defined by what God has determined, and what he has declared Himself to be doing. Those are the realities that drive all of His revelations, and without which, there would be no cause for Him to manifest Himself to humanity.
In referring to Abraham, Isaac, and Jacob, Stephen is not merely drawing attention to them. Rather, He is calling the people to consider the God who revealed Himself to them. That is what makes them significant. In this approach, Stephen is leading the people into a consideration of the ultimate Man – “the Man Christ Jesus” (1 Tim 2:5). The Lord’s Christ is the fundamental revelation of God, and is the only One through whom God can be known as He desires to be known. In order to see this most clearly, even Paul does not speak of the creation of the world, or the various principles of nature. Instead, he speaks of the rationale of God as it was revealed in his dealings with those who bore His image and likeness (Acts 17:24-31). This is the manner in which men are to be brought to consider the Lord.
THE AFFECT OF THE AWARENESS OF GOD
“ 32b Then Moses trembled, and durst not behold.” Other versions read, “Moses trembled and dared not look,” NKJV “Moses shook with fear and would not venture to look,” NASB “Moses trembled with fear and did not dare to look,” NIV “Moses, shaking with fear, kept his eyes from looking at it,” BBE “Moses being terrified, durst not behold,” DOUAY “Moses trembled and was afraid to look,” NJB “Moses began to shake with fear. He was afraid to look,” IE “Quaking with fear Moses did not dare gaze,” WEYMOUTH “Moses trembled and was so terrified that he did not venture to look,” AMPLIFIED and “Moses trembled and was afraid to look any more.” PHILLIPS
When Moses saw the bush ablaze, he was not afraid to look. When he noted how the bush was burning, yet was not consumed, he did not fear to look or to draw close to it. Even when “the angel of the Lord appeared unto him in a flame of fire out of the midst of the bush,” Moses still “looked” (Ex 3:2). Here was something that defied the laws of nature. Yet, it did not appear to be physically dangerous, or threatening to the life of Moses – so he drew near to investigate it further.
When, however, “God called unto him out of the midst of the bush,” it had an immediate impact upon Moses. He trembled with fear, was terrified, and began to shake. His curiosity was no longer compelling him, so he did not dare to look any more at the arresting sight. He lost his interest in obtaining a closer look at this strange sight.
When Moses heard the voice of the Lord, he at once ceased looking at the burning bush. He was in the presence of the Lord, and he knew it. That single morsel of knowledge – knowing one is in the presence of Almighty God – has a corrective quality about it. Admittedly, it is not something that resolves waywardness, and it certainly does not have any transforming power. It does, however, make for sobriety and discerning caution. Duly heeded, such fear will move one in the right direction, minimizing fleshly influences.
This kind of encounter is frequently found in Scripture – times when people confronted the Lord, or a messenger from the Lord, and it took hold of them, causing fear.
➪ When Joseph’s brothers connected their seeming misfortune with the action of God, “their heart failed them, and they were afraid” (Gen 42:28).
➪ When the people of Israel saw Moses coming down from the mount, with “the skin of his face” aglow with the glory of God, “they were afraid to come nigh him” (Ex 34:30).
➪ When the Philistines heard Israel shouting, “they understood that the ark of the Lord was come into the camp.” It is written that “they were afraid, for they said, God is come into the camp” (1 Sam 4:7).
➪ When the people of Gadera came to see Jesus, and saw the former wild man who was possessed by a legion of demons, sitting, clothed, and in his right mind, “they were afraid” (Mk 5:15).
➪ Paul said that if a man who did not believe was to enter an assembly in which God was working, and heard the people speaking a consistent and inspired message, the “secrets of his heart” would be revealed. In such a case, he would fall down “on his face,” “worship God, and report that God is in you of a truth” (1 Cor 14:25).
These are only representative of a host of Scriptural examples in which people feared, trembled, fell down, shook, became weak, and dared not raise their head or voice. They include the heathen – like Abimelech (Gen 20:3-18), Nebuchadnezzar (Dan 4:34-37), the Philippian jailor (Acts 16:29), and Felix (Acts 24:25). They included holy men prior to Christ like David (2 Sam 6:9), job (Job 3:25), Daniel (Dan 8:17), and Habakkuk (Hab 3:2). They include followers of Jesus – like the twelve in general (Mk 4:41), and Simon Peter in particular (Lk 5:8). They include those who were being called – Cornelius (Acts 10:4), and Saul of Tarsus (Acts 9:6). They included those who were already converted – like the early church when Ananias and Sapphira were judged (Acts 5:5,11).
The thing that all of these incidents have in common – including our text – is that they were either knowingly in the presence of the Lord, or were confronting a work that came from Him. They could not ignore the confrontation, and their flesh was unable to be calm under that condition.
Many people have never knowingly confronted the living God, or been aware of His presence. That is why they are so casual about spiritual matters. They have never made a connection between unsettling circumstances or strange phenomenon and the God of heaven. They have been unable to connect the Scripture in general, and the Gospel in particular, with God Himself. That is why they are able to ignore the Word, or even speak against it.
There is an appointed day when God will force Himself and His Son upon all humanity. At that time, men will have no opportunity to ignore Him, turn from Him, or offer even the slightest resistence. The only reason such responses are even possible now, is the presence of ignorance and insensitivity. However, all of that will be removed when the heavens and the earth pass away. In fact, the presence of the natural order is all that keeps the people from seeing the Lord as He is. Once removed from the temporal domain, men no longer have any difficulty with being aware of the Lord and His thoughts concerning their persons.
It is in view of this that it is affirmed when Jesus returns, “all kindreds of the earth shall wail because of Him” (Rev 1:7). At that time, there will be a profound regret for having neglected, or even repudiated, the Lord’s Christ. Yet there will be no opportunity to correct the situation. It will become apparent that it is a fearful thing to fall into hands of a living God (Heb 10:31). Preparation for that time begins now.
THE CHURCH HAS A STEWARDSHIP
The church has a stewardship of the knowledge of God, and of their fellowship with the Son. It is the business of the redeemed to bring an awareness of the Living God to all who have sensitive hearts and spirits. The church will be held in strict account for failing to do this. If they have presented a doctrinally flawed view of God, they will be judged for it. If, by their lives, they have led people to believe salvation does not involve a very real moral and spiritual change, they will give an account for that failure.
If the presence of the Lord is arresting, then the more evident He is within His people, the more impact they will have on those about them. Thus Jesus said, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matt 5:16).
If it is countered that men may know the Lord is in front of them, yet oppose Him anyway, we must see that this is not at all the case. It is said of those who crucified Christ, “But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory” (1 Cor 2:7-8). When addressing some of the very people who were guilty of this crime, Peter said, “And now, brethren, I wot that through ignorance ye did it, as did also your rulers” (Acts 3:17). Paul told the Jews in Antioch of Pisidia that they had condemned Jesus “because they knew Him not” (Acts 13:27).
The redeemed of the Lord – the church – are “a royal diadem in the hand of the Lord” (Isa 62:3). They are a means through which even angelic hosts are tutored in “the manifold wisdom of God” (Eph 3:10). When these people avail themselves of the provisions of redemption, an awareness of the Lord is produced that is most unique and effective. However, should they choose to quench and grieve the Spirit, and draw back from Him because of an “evil heart of unbelief” (Heb 3:12), all evangelistic and missionary activity found among them is nothing more than an exercise in vanity. Such will yield no fruit for it lacks power. In such a case, people will not be able to make any association between the pretending ones and the Living God, and God will receive neither fruit nor glory.
STANDING ON HOLY GROUND
“ 33 Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.”
Is there such a thing as a holy place, or a location that is more blessed than others? Or, is there a certain neutrality found in all places, so that no Divine association can be made with them? This text confirms that such places do, in fact, exist. It further substantiates that men are required to recognize it, and conduct themselves accordingly.
PUT OFF THY SHOES
“Then said the Lord to him, Put off thy shoes from thy feet . . .” Other versions read, “Take your sandals off your feet,” NKJV “Take off your sandals,” NIV “Loose the shoes from thy feet,” ASV and “Remove the sandals from your feet.” NAB
This is a word spoken by the Lord, who cannot change. Whatever significance is given to this word, no person can afford to view it as anything other than a word from God Himself. Of old time, there was a place where wearing shoes was out of order. This text cites the place where God called Moses from the bush as one of them. When Joshua confronted a messenger from heaven – the “captain of the host of the Lord” (Josh 5:14) – he also was required to remove his shoes. “And the captain of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so” (Josh 5:15).
This was a token of humility, a show of obedience, and a display of reverence. To this very day, eastern cultures remove their shoes in places of respect and honor. Our Western culture does not have such a custom. It seems to me that this is one of the fruits of an emphasis upon the individual, and a near-total disregard for things identified with God. I remember the diligence of my own parents to teach me a respect for places that had been given to the Lord, and in which holy teaching and sacred remembrances were cultured. In view of our text, such customs cannot be viewed as foolish. Men have a difficult enough time making an association of God with certain times and places, without reducing every thing and every place to the category of “common.”
There are some places where the ordinary is out of order. You may recall that our blessed Lord twice drove moneychangers, and those who sold merchandise from the Temple (John 2:14-16; Matt 21:12-13). He also would not allow any person to carry merchandise or a burden through the Temple (Mk 11:16).
We are careful to avoid drawing up a set of rules concerning apparel in places that are devoted to the Lord. However, we will not shun to emphasize that each individual is responsible for their appearance in such places. The Scriptures refer to “modest apparel” (1 Tim 2:9), and even having a visible manifestation of God-ordained submission (1 Cor 11:4-10). You may also recall that the first issue God had with humanity regarded their attire (Gen 3:7,21). Let all men make this a matter of consideration, then conduct themselves in a way that defers to God.
HOLY GROUND
“ . . . for the place where thou standest is holy ground.” Other versions read, “for the place where you are is holy,” BBE “sacred ground,” WILLIAMS and “holy ground and worthy of veneration.” AMPLIFIED
This was also the declaration of the captain of the Lord’s host to Joshua: “And the captain of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so” (Josh 5:15). I understand that this can be a sensitive subject, and that care must be taken not to legislate where God has not legislated. However, equal care must be taken not to ignore Divine utterances, even if they appear to be disassociated from ourselves.
The place where God makes Himself known, or where He is served, is not to be regarded as common. For example, under the Lord the Lord said, “And when a man shall sanctify his house to be holy unto the LORD, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand” (Lev 27:14). This was speaking of a house that was dedicated to the Lord, and the manner in which its value was to be determined.
There was also the matter of certain vessels that were dedicated to the Lord, for use in the tabernacle, and later in the Temple. Although those vessels did not have Divine qualities, they were to be considered “holy vessels.” “Now set your heart and your soul to seek the LORD your God; arise therefore, and build ye the sanctuary of the LORD God, to bring the ark of the covenant of the LORD, and the holy vessels of God, into the house that is to be built to the name of the LORD” (1 Chron 22:19).
Solomon warned the people to watch their conduct when they went into the house of God, and be more prone to hear, being spiritually alert. “Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil” (Eccl 5:1).
Under the Law, there were places that were, because of their employment in the service of God, more holy than other places. “And thou shalt hang up the veil under the taches, that thou mayest bring in thither within the veil the ark of the testimony: and the veil shall divide unto you between the holy place and the most holy. And thou shalt put the mercy seat upon the ark of the testimony in the most holy place” (Ex 26:33-34).
There were also holy utensils that were to be taken, together with certain vows that were made before God, to a specific location that was identified by God. “Only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the LORD shall choose” (Deut 12:26). That place was not t o be considered the same as other places.
When Jesus was among men, and particularly during the close of His ministry, there were two particular places in which He was found. Both of them were obviously sacred. “And in the day time He was teaching in the temple; and at night He went out, and abode in the mount that is called the mount of Olives” (Luke 21:37). How do you suppose the Lord would have responded to the statement that there is no distinction of places, or that nothing is sacred or holy about any location of place? He confirmed by His actions that such a view is wholly spurious, to say nothing of it being damaging to both the heart and mind.
When Peter recapped his own involvement with the Christ, he referred to the time Jesus was transfigured before himself, James, and John. Although he wrote this several decades after the ascension of Jesus, note what he said. “And this voice which came from heaven we heard, when we were with him in the holy mount” (2 Pet 1:18).
The thing that is common in all of these texts is that Divine contact and direction was associated with them. That is what made them sacred. In other words, no time or place is common that has been particularly influenced by God! If there was a time, for example, when we were illuminated, it is good for us to remember that specific time (Heb 10:32; Eph 1:13).
ABUSING THE TERM
The expression “holy ground” cannot be applied to a place of man’s choosing. Nor, indeed, is such a place created by human intention. One of the fashionable choruses of our day is, “We Are Standing on Holy Ground.” There are some good expressions in the song, and it is not my intent to speak disparagingly of it. However, owing to the juvenile influences within the professed church, some have come to believe they can cause the ground to be holy by meeting together and engaging in what they call “praise.” It is expressly taught by some, that as men praise, the Lord gravitates to their assembly – that He has an attraction to such activity, and always draws near to it. This is taught even though God has expressly revealed His absolute disdain for some gatherings that profess to be in His name (Isa 1:11-15; Amos 5:21-23; 6:5; 8:2-3,10). This was so because the heart of the people was far from Him, thus making all of the worship vain, and nothing more than abominable pretension.
When Jacob sanctified the plot of ground on which he heard from God, he did so because of what took place there. He did not set the ground apart in hopes that Divine visitation would take place. Thus is it written, “Surely the LORD is in this place; and I knew it not” (Gen 28:16-19). He called the name of that place “Bethel,” which means house of God. Later, when God appeared again to Jacob, He referred to Himself as “the God of Bethel,” where Jacob anointed the pillar and made a vow to Him (Gen 31:13).
On another occasion, God appeared to Isaac, and confirmed the covenant with him that He had made with his father Abraham. Because of this appearance Isaac “builded an altar there, and called upon the name of the LORD, and pitched his tent there” (Gen 26:25). It was a sacred place because the Lord visited him there. God did not visit Isaac because he had consecrated the place.
Religious men wrestle with the tendency to think God will honor their efforts to make something holy – or that a place or thing is holy because of what men have done. This, however, is not the manner of the kingdom. Something becomes holy because of what the Lord has done – whether it be a place or a person. This is a manner of thinking that differs significantly from the modern Christian mind-set.
Any place where we become more aware of the Lord, or where greater measures of truth are vouchsafed to us, is anything but ordinary, and we dare not regard them as such! Places where special deliverances have been realized, or special insights have been ministered, are not to be regarded as mundane. It should be apparent to us all that Divine fellowship, spiritual insight, and the experience of refreshment and strengthening, are to be considered holy and precious in our sight.
THE PRINCIPLE OF DIVINE REPETITION
“ 34a I have seen, I have seen . . .” Other versions read, “I have surely seen,” NKJV “I have certainly seen,” NASB “I have indeed seen,” NIV “Truly, I have seen,” BBE “I have clearly seen,” CJB “Seeing I have seen,” DOUAY “I have attentively seen,” MRD “I have witnessed,” NAB “I have perfectly seen,” TNT “I have seen, yes, I have seen,” WEYMOUTH “I have most assuredly seen,” AMPLIFIED “with My own eyes I have seen,” CEV and “I’ve seen how.” GW
This is a most unique phrase – “I have seen, I have seen.” The account in Exodus reads, “I have surely seen” (Ex 3:7). There, the meaning of the Hebrew word that is employed is “look at, inspect, perceive, consider . . . regard . . . give attention to . . . gaze at.” STRONG’S The idea is that of lingering on what is seen, perusing it with care, and beholding all of the details. As will be confirmed by the text, here it means that God had viewed the circumstances of His people with the intention of doing something about them.
It also ought to be noted that in Divine communication, repetition, among other things, signifies certainty. Therefore, when Joseph interpreted the two dreams of Pharaoh he said, “And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass” (Gen 41:32). Joseph himself experienced the same thing when, at an early age, he had two dreams that revealed the same thing – that his family would eventually bow before him (Gen 37:7-9). The book of Job also alludes to this kind of communication, upbraiding men for not paying attention to it. “For God speaketh once, yea twice, yet man perceiveth it not” (Job 33:14).
There are grievous matters that continue on, even though they are known by the Lord. That is, He does not do something about everything He sees – at least not immediately. Not knowing this, wicked men stumble on in their sin, interpreting what appears to be delay as indifference. Thus Solomon wrote, “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil” (Eccl 8:11). This very reaction would be found in Pharaoh during the execution of the plagues. As soon as there was some relief, he forgot the God with whom he was dealing. “But when Pharaoh saw that there was relief, he hardened his heart and did not heed them, as the LORD had said” NKJV (Ex 8:15). That proved to be a very foolish reaction.
There are frequent references to the Lord beholding something – looking intently upon it – then doing something about it – even though the condition may have existed for a considerable amount of time.
➪ THE BUILDING OF THE TOWER OF BABEL. “And the LORD came down to see the city and the tower, which the children of men builded. And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another's speech. So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city” (Gen 11:5-8).
➪ THE SIN OF SODOM AND GOMORRAH. “And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know” (Gen 18:20-21).
➪ THE CASE OF LEAH. “And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren” (Gen 29:31).
➪ THE PROVOCATIVE MANNER OF ISRAEL. “And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters” (Deut 32:19).
➪ WHEN ISRAEL HUMBLED THEMSELVES. “Whereupon the princes of Israel and the king humbled themselves; and they said, The LORD is righteous. And when the LORD saw that they humbled themselves, the word of the LORD came to Shemaiah, saying, They have humbled themselves; therefore I will not destroy them, but I will grant them some deliverance; and my wrath shall not be poured out upon Jerusalem by the hand of Shishak” (2 Chron 12:7).
➪ IN THE MATTER OF THE NEED FOR A SAVIOR. “Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment. And He saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto Him; and His righteousness, it sustained Him” (Isa 59:15-16).
In each of these cases, the Lord focused on the situation. It is not that He had never seen it before or that any aspect of those circumstances had escaped His attention. I am careful to note this does not mean God ignores people or circumstances, treating them with indifference. This involves more than mere Divine tolerance. The longsuffering of God is a trait that moves the Lord to act in strict accord with His purpose, rather than with a preeminent regard for the circumstance. Thus He is said to wait in order than He might be gracious. Therefore Isaiah declared, “And therefore will the LORD wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the LORD is a God of judgment: blessed are all they that wait for Him” (Isa 30:18). This means that God always works in a timely manner, and with strict regard for His purpose.
HOLY MEN HAVE APPEALED TO THIS DIVINE QUALITY
Knowing that God cannot behold a circumstance in a focused manner without doing something about it, holy men have appealed to Him to behold themselves or their enemies.
➪ “Look upon mine affliction and my pain; and forgive all my sins” (Psa 25:18).
➪ “Behold, O God our shield, and look upon the face of thine anointed. For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness” (Psa 84:9-10).
➪ “Give ear to my words, O LORD, consider my meditation” (Psa 5:1).
➪ “Consider mine enemies; for they are many; and they hate me with cruel hatred” (Psa 25:19).
➪ “Think upon me, my God, for good, according to all that I have done for this people” (Neh 5:19).
➪ “So the shipmaster came to him, and said unto him, What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think upon us, that we perish not” (Jonah 1:6).
Therefore, when the Lord tells Moses He has seen the circumstances of His people, He is, in fact, declaring that He is going to do something about it. That is the purpose of the revelation given to Moses.
WHEN AFFLICTION IS SEEN
“ 34b . . .the affliction of my people which is in Egypt . . . ” Other versions read, “the oppression,” NKJV “the mistreatment,” NRSV “the ill-treatment,” RSV “the sorrows,” BBE “how my people are being oppressed,” CJB“the suffering,” NET “the misery,” NJB “the anguish,” LIVING “My people suffer much,” IE and “the abuse and oppression.” AMPLIFIED
The people had been oppressed for four centuries, as God had declared they would be (Gen 15:13). Had God not seen their affliction? Indeed He had. That is why they had been sustained. It is why Moses was born at the proper time, after the iniquity of the Amorites became full (Gen 15:16). Now, however, the time had come for the purpose of God to be fulfilled, and therefore He would work.
During the years – as many as thirteen – that Joseph was afflicted, and the fetters hurt his feet, God had seen him also. Yet, of that time of affliction it is written, “Whose feet they hurt with fetters: he was laid in iron: until the time that his word came: the word of the LORD tried him” (Psa 105:19). So it was with the children of Israel. The word of the Lord was trying, or testing, them. Abraham, Isaac, and Jacob had been faithful stewards of the promise of God – that their offspring would be delivered from oppressing Egypt, and inherit a land. Joseph had kept the promise in his heart, and reminded his brethren of it before he died, taking an oath from them that they would not leave his bones in Egypt.
During their time of their affliction, the people had to keep the promise alive, looking for the time when it would be fulfilled. Amram and Jochebed kept it alive, and were therefore able to associate the birth of Moses with the working of the Lord. Aaron also kept it alive, so that he was able to instantly respond to the Lord when He called him to meet Moses at the holy mount (Ex 4:27).
THE RELEVANCE OF THE ACCOUNT FOR US
This account perfectly parallels our situation. The saints of God are in a hostile world, rejected and maligned for righteousness’ sake. They also join with nature in sighing under the weight of mortality, groaning within themselves while they wait for the redemption of their body (Rom 8:23). They cry out with Paul, “O wretched man that I am! who shall deliver me from the body of this death?” (Rom 7:24). Sometimes they seem to be pushed to the edge, so that they even “despair of life,” being asked to endure all manner of injustice and affliction (2 Cor 1:8-9). They are “troubled on every side,” “fightings” without, and “fears” within (2 Cor 7:5).
From time to time they cry out with the sweet psalmist of Israel, “My soul is also sore vexed: but thou, O LORD, how long?” (Psa 6:3). Amidst especially trying times they may even cry out in their immaturity, “How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me?” (Psa 13:1). When sorely oppressed by enemies that seem invincible, the cry may come forth from them, “O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever?” (Psa 74:10).
Yet, God is not slumbering or sleeping while our sufferings seem to be mounting higher and higher. He has not forgotten to be gracious, nor is He unmindful of our condition. If we are sensitive enough in our spirits we will hear Him say, “For ye have need of patience, that, after ye have done the will of God, ye might receive the promise” (Heb 10:36). “You are not mature enough! You have are too easily exasperated! You need more strength! You have not run long enough or far enough! You are not ready to come home yet, there is more work for you to do! There is a gallery of witnesses that is watching, beholding what a great prize awaits you, and urging you to continue to run the race with patience that has been set before you. Wait on the Lord, and thus your strength will renewed! Be strong in the Lord and in the power of His might. You are being readied for the greatest deliverance of all, and when it comes, you
will have no regrets that you continued to run in the midst of storms, when the heat beat upon you, and when the waves of trial swept over your head!” Have you sensed Him speaking in this way?
WHEN GROANING IS HEARD
“ 34c . . . and I have heard their groaning . . . ” Other versions read, “their groans,” NASB “their cries,” BBE “their cry,” CJB “them crying for help,” NJB “moaning,” IE and “signing and groaning.” AMPLIFIED
There is an approach to living that leaves people confused about “groaning.” Such an approach leads people to believe trouble and sorrow are a sign of Divine rejection, and that peace and prosperity are the primary indicators of Divine approval. Those who imbibe this nonsense do everything in their power to avoid sorrow, and strive for acceptance by their peers and success in this world. But they are deluded, and this way of thinking is a misconception.
The word “groaning” comes from a word meaning “to groan or sigh as the result of deep concern or stress,” LOUW-NIDA and “to sigh often, sigh deeply.” LIDDELL-SCOTT Therefore, we are not speaking of a response caused by a single circumstance, but of a cry brought on by sustained suffering – a cry that continues over a considerable period time. In this case, it was four hundred years. That means there were several generations – as many as ten – that had only known suffering, with little or no respite or reprieve. Of course, all of this was making the people discontent to remain in Egypt. They certainly were not desiring to become absorbed into the culture, but were being made painfully aware that they did not belong in Egypt. Insightful people knew that God had formed and cultured them to inhabit another land. That fact is what drove the experience they had in Egypt.
The weight of the suffering of Israel in Egypt was felt deeply, and caused painful sighs to erupt from them. The effect of those sighs upon the Lord is recorded in Exodus 2:24-25: “And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them” (Ex 2:24-25). Some time after God had called Moses from the burning bush, He again spoke to him about this matter. “And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered My covenant” (Ex 6:5).
Here we have an index to the Divine nature. As is pointedly declared in apostolic doctrine, God is primarily moved by His own will. He is described as working “according to the purpose of Him who worketh all things after the counsel of His own will” (Eph 1:11). There was no doubt other people groaning in Egypt – like those who were once fellow prisoners of Joseph, other slaves, etc. But it was the prayers of the offspring of Abraham that God heard, or upon whom He focused His attention.
THE LOGIC OF GROANING
As used here, and in strict accord with the purpose of God, groaning is not mere griping or complaining. It is more related to the groans of travail than the suffering of unnatural pain. In other words, there is expectation in “groaning,” whereas there is only discomfort, and often hopelessness in bitter complaining. Seen from the high vantage point. “groaning” is the result of involvement in the purpose of God, and it is so described in the apostolic doctrine.
Under the weight of mortality, which includes temptation, the good fight of faith, and the subduing of the flesh, we come to long for deliverance from the body of this flesh, which is the locus of the moral contradiction. Thus it is written, “For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Rom 8:23). Realizing the liberty and glory associated with resurrection body, we “groan, earnestly desiring to be clothed upon with our house which is from heaven” (2 Cor 5:2). Again it is written, “For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life” (2 Cor 5:4).
Just as surely as there was an appointed deliverance for Israel, so there is one for those who are in Christ Jesus, living by faith and in the Spirit. As that time draws near, the groaning of the elect will become more pronounced in the ears of the Lord. Then the saying of Job 14:15 will realize ultimate fulfillment for every person in Christ: “Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands” (Job 14:15). If we will address life in the stance of faith, our sufferings will work “for us a far more exceeding and eternal weight of glory” (2 Cor 4:17).
GOD COMES DOWN TO DELIVER
“ 34d . . . and am come down to deliver them.” Other versions read, “come down to set them free,” NIV “come down to rescue them,” NRSV “come down to make them free,” BBE “come down to take them out of it,” DARBY and “come down to pluck them out.” LITV
The words “come down” refer to Divine intervention. God was going to suddenly and effectively interrupt the suffering of Israel. He would intervene in the affairs of men, causing things to take place that fulfilled the will of the Israelites and contradicted the will of Pharaoh.
God does not always “come down” to deliver. In “the plain of the land of Shinar” he “came down” to abruptly conclude the project conceived by the people there, and to scatter them (Gen 11:2-8). Concerning Sodom and Gomorrah and the cities of the plain, He came down to behold the extent of their iniquity, and to ultimately destroy them (Gen 18:20-21; 19:13).
But in the case of Israel in Egypt, he came down to “deliver them.” As is always the case, the Lord could say of this revealed intention, “I have purposed it, I will also do it” (Isa 46:11).
The word “deliver” is an interesting one. It lexical meaning is, “to take out . . . to pluck out, draw out, choose out, select,” THAYER “tear out, remove,” FRIBERG “to take lout for oneself.” LIDDELL-SCOTT The deliverance would be abrupt, swift, effective, and with violence. It would be forced, or caused to happen. The Lord would not simply set the people free to go their own way, but was taking them out for Himself. Therefore God said of the deliverance, “Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto Myself” (Ex 19:4). It is said of that unparalleled deliverance, “the children of Israel went out with an high hand in the sight of all the Egyptians” (Num 33:3). The deliverance was attended with such Divine force that it is also written in the Psalms, “Egypt was glad when they departed: for the fear of them fell upon them” (Psa 105:38). The Lord came to deliver them, and deliver them he did!
OUR COMING DELIVERANCE
Those who are in Christ Jesus are also anticipating a deliverance, and it will far exceed that which was experienced by Israel. It will also be an imposed deliverance, and will include the destruction of death itself, the demise of the devil, and the passing of the present heavens and earth. That is the “salvation” that is “ready to be revealed” (1 Pet 1:5). The time is drawing nearer and nearer. As it is written, “And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed” (Rom 13:11). At this time, the thing that protects our minds is nothing less than “the hope of salvation” (1 Thess 5:8).
The coming deliverance is sure, and it will bring all groaning to an abrupt halt. While we “wait for the hope of righteousness” through faith (Gal 5:5), we do so in the joyful confidence that our God is working all things together for our good (Rom 8:28). We also know that as the sufferings abound in us, even so Divine consolation will also abound – the first fruits now, and the full harvest then (2 Cor 1:5). The understanding of this brings great strength to the believer.
COME, AND I WILL SEND THEE
“ 34e And now come, I will send thee into Egypt.”
Moses had been in the desert for forty years. Life had, in a sense, become monotonous, with few refreshing things taking place. A man without faith could have grown accustomed to such an uneventful life, and forgotten all about the Lord, making shipwreck of the faith and throwing all hope away. But now, in a moment of time, everything will change. Moses’ present occupation will become obsolete, and he will be sent on a mission that no other man begotten of a man, before or since, has ever equaled.
COME!
“And now come . . .” Other versions read, “Come now,” NASB “So come here,” NJB “Now go,” NLT “Come,” LIVING “Now, Moses,” IE and “So come.” WILLIAMS
Since God had spoken, Moses had been afraid to even look at the burning bush, much less draw close to it. An intriguing sight had not become the occasion of great fear and trepidation. Now, however, the heavenly summons is heard, “COME!” The account in Exodus reads, “Come now, therefore” (Ex 3:10). That is, in view of the fact that God had head the groaning of Israel and remembered His covenant with Abraham, this was the time for Moses to come close, or draw nigh. The summons was “Come! And come now!” Moses was to make no delay, for God was about to commence the fulfillment of His purpose, and He had chosen Moses to be involved.
Another thing to be seen here is that receiving from God requires that men draw close to Him. The blessing of the Lord, and involvement in His purpose, cannot be done at a distance. That is why the Lord said to wayward Israel;, “Come now, let us reason together” (Isa 1:18). There is a sense of urgency in the Divine summons. It is something that must not be ignored.
I WILL SEND THEE
“ . . . I will send thee into Egypt.” Other versions read, “I will send you to Egypt,” NKJV “I will send you back to Egypt,” NIV “I’m sending you to Egypt,” GWN “And now I will send you to Egypt,” WEYMOUTH “I will send you back to Egypt as my messenger,” WILLIAMS and “I will send you back to Egypt [as My messenger.” AMPLIFIED
Notice the sureness with which the Lord speaks. Men cannot speak in this manner, for neither the present nor the future is governed by them. However, this is not the case with God. He is the Governor (Psa 22:28), is above all (Eph 4:6), and the entirety of the kingdom belongs to Him (Matt 6:13). No one can stay or restrain His hand (Dan 4:35b), and He does according to His will among the army of heaven and the inhabitants of the earth as well (Dan 4:35). He is the absolute and only Lord.
Now, God is going to send Moses back to Egypt. There he will again identify with the people, and become better acquainted with them. In doing this, he will foreshadow the Lord Jesus, who would come into the world around 1,500 years later, to dwell among men and become fitted to be touched with the feeling of their infirmities and lead them to glory.
Those who are sent by God – truly sent by Him – can “go in the strength of the Lord” (Psa 71:16). In fact, that is the only way they can carry out their commission. All of their resources must come from the one who is sending them, and their sole objective is to do His will. Imagined success in any other matter is only a delusion, and counts for nothing. Their credential is their calling, and their authority is their commission. Also, the commission is defined by God, not by man. He determines who is to be sent, not man. The work is His, and therefore it is ordered by Him. Those who are involved in His work have occasion to thank and praise the Lord that this is the case. That circumstance is the guarantee of success.
CONCLUSION
The nature and the content of Stephen’s defense is edifying and instructive to consider. You will notice a total absence of any reference to himself, or the injustice that has characterized this entire affair. There is a distinctly superior purpose that is driving this man of God. He is not building a case for himself, but is rather justifying God in all of His sayings. He is not ai institution builder, or the promoter of strange and novel doctrines.
In this, Stephen sets the tone for all who speak in the name of the Lord. Their role is not to promote an organization, make a career for themselves, or engage in an effort to please the people. When you speak for God, His will is the primary will, and His cause is the only cause. This is the aim of those who are called to “endure hardness as a good soldier of Jesus Christ” (2 Tim 2:3). The faithful laborer is not to entangle “himself with the affairs of this life; that he may please Him who hath chosen him to be a soldier” (2 Tim 2:4).