But Moses asked God, "Who am I, that I should go to Pharaoh and bring the Israelites out of Egypt?" Sermons
1. THE HINDRANCE FOUND IN THE SENSE OF OUR OWN WEAKNESS (vers. 11, 12). 1. Moses knew the pomp and pride of the Egyptian court. He remembered how Israel had rejected him when he was more than he was now. Once he had believed himself able for the task, but he was wiser now: "Who am I?" etc. He might serve God in the lowly place he held, but not there. Moses in this the type of multitudes. God's call for service is met on every hand by the cry, "Who am I that I should go?" 2. How God meets this sense of weakness. (1) By the assurance of his presence. It was not Moses only that should go, but God also. The conviction that he is with us, and that we speak for him, makes the meekest bold, the weakest strong. (2) By the assurance of success: "Ye shall serve God upon this mountain. He is armed with faith and hope. From self let us look to God and his pledged word. II. THE HINDRANCE FOUND IN THE SENSE OF OUR IGNORANCE (vers. 13-17). 1. His own thought of God was dim. How then could he carry conviction to the hearts of the people? The same lack of clear, living thought of God keeps tongues tied to-day. 2. How it may be removed. (1) God is THE UNCHANGING ONE. He had revealed himself to their fathers: he was all this still. It was his memorial for ever. Grasping this thought, all the past is God's revelation. (2) He takes with him a gospel for present need (vers. 16, 17), and these two things will be God's full revelation. We must make men apprehend the revelation which God has given of himself in the past, and proclaim him as the God of to-day. I have surely visited you, and I will bring you up out of the affliction." - U. Who am I? I. IT IS SOMETIMES OCCASIONED BY UNDUE AND DEPRECIATING THOUGHTS OF SELF. 1. By undue thought of our social position. 2. By undue thought of our intellectual weakness. 3. By undue thought of our moral inability. II. IT IS SOMETIMES OCCASIONED BY AN UNDUE ESTIMATION OF THE DIFFICULTIES OF THE WORK. 1. This may arise from the depressing experiences of youth. 2. This may arise from the removal of friendly aids. III. IT IS SOMETIMES OCCASIONED BY OUR NOT APPRECIATING, AS WE OUGHT, THE DIVINE PRESENCE AND HELP. 1. The Divine presence is our guide. 2. The Divine presence is our sustaining influence. 3. The Divine presence is our victory. IV. IT SHOULD BE REMOVED BY THE HOPES WITH WHICH IT IS ANIMATED. 1. By the hope of achieving the freedom of a vast nation. 2. By the hope of leading a vast nation into the land of promise. Moses was to lead the Israelites into Canaan: (1)Fertile.(2)Abundance.(3)Beauty.So, the minister of Christ has to lead men to heaven — this is the hope by which he is animated — and ought to subdue all timidity — and inspire him with holy joy.() 1. God may sometimes be denied by the best of men in their infirmity. 2. The best souls are apt to have the lowest thoughts of themselves for God's work. 3. Visible difficulties in the Church may dishearten men to work. 4. The power of Egyptian oppressors may startle weak instruments of deliverance. 5. The redemption of men from the house of bondage is a startling fact. () 2. To calm the temper. 3. To humble the soul. () No wonder that he so inquired. The message seemed to be much greater than the messenger. He works best who magnifies his office. Preachers, and all ministers of good, should see their work to be greater than themselves if they would work at the highest point of energy. Let a man suppose his work to be easy, to be unworthy of his talents, and he will not achieve much success.() I. GOOD MEN OFTEN WANT GREATER CONFIDENCE IN THE SERVICE OF GOD.1. Distrust may arise from an honest conviction of personal unfitness. The most suitable workers are often the most diffident. Great talkers are little workers. 2. Distrust may arise from a false impression of opposing difficulties. Our estimate of what we can accomplish should be measured by our determination and love. 3. Distrust may arise from a positive relapse of religious fervour. Love inspires zeal. II. GOOD MEN OFTEN WANT SPECIAL ENCOURAGEMENT IN THE SERVICE OF GOD. 1. God encourages His servants by the assurance of His presence. He will give — (1)Strength for every conflict;(2)Wisdom for every emergency;(3)Protection from every danger.2. God encourages His servants by the assurance of ultimate success. III. GOOD MEN OFTEN REQUIRE MINUTE INSTRUCTION IN THE SERVICE OF GOD. When Moses determined to go to the Israelites, he anticipated the difficulties that would arise. They would want proof of his Divine commission, and he asks, "What shall I say unto them?" 1. We should inquire of God respecting our secular engagements. Why am I engaged in this work, and not in some other? What is the object for which I work? What is the influence of my work upon my life? What is the spirit in which I work? 2. We should inquire of God respecting our intellectual tendencies. This is an age of intellectual unrest. Old theories are discarded, and old doctrines thrown aside. Am I wandering from the old paths? Am I resting on the true foundation? 3. We should inquire of God respecting our religious progress. Spiritual life necessitates spiritual growth. Our progress may be slow and imperceptible, but it must advance or perish. Are we going forward in the Divine life? Is faith stronger? is love deeper? is zeal more intense? IV. GOOD MEN OFTEN RECEIVED DIVINE AUTHORITY FOR THE SERVICE OF GOD. 1. What evidence had Moses of his Divine commission? It was attested by a miraculous call. 2. What evidence had the Israelites of his Divine commission? It was attested by a miraculous power. () These words indicate humility, not fear. Among the grounds which he alleges for his hesitation, in no instance is there any allusion to personal danger; what he feared was failure owing to incompetency, especially in the power of expression. This shrinking from self-assertion is the quality which seems to be specially intimated by the word rendered "meek" in Numbers 12:3.() Some people in studying this passage in the life of Moses will praise his humility. His pleas were all on the ground of personal unworthiness or unfitness for the great work. But let us not be deceived. That "humility" is not to be commended that shrinks from any duty which God commands. At Baalbec, in a quarry, lies a magnificent block, almost detached and ready for transportation. It was undoubtedly intended to be placed with its fellows in the wall which supported the Temple of the Sun. So large, so grand, it is a failure, because it never filled the place for which it was hewn. Like failures are many human lives. Who can tell how many men lie among the wastes and ruins of life, that God designed to fill grand places, but that, when called, refused to go? They folded their talents away in the napkins of supposed humility, of self-distrust, or of indolence or disobedience, and buried them in the earth. For ever they will lie in the quarries, pale ghosts of glorious "might have beens," while the places in God's temple which they were meant to fill remain for ever vacant. We can only make our lives successful by promptly, joyfully, and unhesitatingly accepting every call of our Master to His service, by putting ourselves utterly into His hands to be used anywhere, in any way, in any work, for any end, as He may direct.()
People Amorites, Canaanites, Egyptians, Hittites, Hivite, Hivites, Isaac, Israelites, Jacob, Jebusites, Jethro, Moses, Perizzites, PharaohPlaces Egypt, Horeb, MidianTopics Bring, Egypt, Forth, Israelites, Pharaoh, SonsOutline 1. Moses keeps Jethro's flock.
2. God appears to him in a burning bush.
9. He sends him to deliver Israel.
13. The name of God.
15. His message to Israel, and Pharaoh, whose opposition is foretold.
20. He is assured of Israel's deliverance.
Dictionary of Bible Themes Exodus 3:11 5851 excuse
5877 hesitation
5884 indecision
7944 ministry, qualifications
8726 doubters Exodus 3:7-11 5102 Moses, life of Exodus 3:11-12 7775 prophets, lives Exodus 3:11-14 5968 timidity Exodus 3:11-15 1443 revelation, OT Library June 7. "When Ye Go; Ye Shall not Go Empty" (Ex. Iii. 21).
"When ye go; ye shall not go empty" (Ex. iii. 21). When we are really emptied He would have us filled with Himself and the Holy Spirit. It is very precious to be conscious of nothing good in ourselves; but, oh, are we also conscious of His great goodness? We may be ready to admit our own disability, but are we as ready to admit His ability? There are many Christians who can say, "We are not sufficient of ourselves to think anything as of ourselves"; but the number I fear is very small who can say, …
Rev. A. B. Simpson—Days of Heaven Upon Earth The Bush that Burned, and did not Burn Out
'And, behold, the bush burned with fire, and the bush was not consumed.' EXODUS iii. 1 It was a very sharp descent from Pharaoh's palace to the wilderness, and forty years of a shepherd's life were a strange contrast to the brilliant future that once seemed likely for Moses. But God tests His weapons before He uses them, and great men are generally prepared for great deeds by great sorrows. Solitude is 'the mother- country of the strong,' and the wilderness, with its savage crags, its awful silence, …
Alexander Maclaren—Expositions of Holy Scripture The Call of Moses
'Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel, out of Egypt. 11. And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 12. And He said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. 13. And Moses said unto God, Behold, …
Alexander Maclaren—Expositions of Holy Scripture Fourth Day. Holiness and Revelation.
And when the Lord saw that Moses turned aside to see, He called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And He said, Draw not nigh hither; put off thy shoes from thy feet, for the place where thou standest is holy ground. And Moses hid his face, for He was afraid to look upon God.'--Ex. iii. 4-6. And why was it holy ground? Because God had come there and occupied it. Where God is, there is holiness; it is the presence of God makes holy. This is the …
Andrew Murray—Holy in Christ May the Tenth God's Use of Men
"I have surely seen the affliction of My people ... come now, therefore, I will send thee." --EXODUS iii. 1-14. Does that seem a weak ending to a powerful beginning? The Lord God looks upon terrible affliction and He sends a weak man to deal with it. Could He not have sent fire from heaven? Could He not have rent the heavens and sent His ministers of calamity and disasters? Why choose a man when the arch-angel Gabriel stands ready at obedience? This is the way of the Lord. He uses human means …
John Henry Jowett—My Daily Meditation for the Circling Year Moses
(Fifth Sunday in Lent.) EXODUS iii. 14. And God said unto Moses, I AM THAT I AM. And now, my friends, we are come, on this Sunday, to the most beautiful, and the most important story of the whole Bible-- excepting of course, the story of our Lord Jesus Christ--the story of how a family grew to be a great nation. You remember that I told you that the history of the Jews, had been only, as yet, the history of a family. Now that family is grown to be a great tribe, a great herd of people, but not …
Charles Kingsley—The Gospel of the Pentateuch Jehovah. The "I Am. "
WHEN Moses in the desert beheld the burning bush God answered his question by the revelation of His name as the "I Am." "And God said unto Moses, I am, that I am: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exod. iii:14). He who spake thus out of the bush to Moses was the same who in the fullness of time appeared upon the earth in the form of man. Our Lord Jesus Christ is no less person, than the I AM. If we turn to the fourth Gospel in which the Holy …
Arno Gaebelein—The Lord of Glory Introduction to Ad Afros Epistola Synodica.
(Written About 369.) The synodical letter which follows was written after the accession of Damasus to the Roman see (366). Whether it was written before any Western synod had formally condemned Auxentius of Milan (see Letter 59. 1) may be doubted: the complaint (§10) is rather that he still retains possession of his see, which in fact he did until 374, the year after the death of Athanasius. At any rate, Damasus had had time to hold a large synod, the letter of which had reached Athanasius. …
Athanasius—Select Works and Letters or Athanasius Letter xxv. To Marcella.
An explanation of the ten names given to God in the Hebrew Scriptures. The ten names are El, Elohim, Sabaôth, Eliôn, Asher yeheyeh (Ex. iii. 14), Adonai, Jah, the tetragram JHVH, and Shaddai. Written at Rome 384 a.d. …
St. Jerome—The Principal Works of St. Jerome The Training of a Statesman.
MOSES IN EGYPT AND THE WILDERNESS.--EX. 1:1; 7:5. Parallel Readings. Goodnow, F. J., Comparative Administrative Law. Hist. Bible I, 151-69. And he went out on the following day and saw two men of the Hebrews striving together; and he said to the one who was doing the wrong, Why do you smite your fellow-workman? But he replied, Who made you a prince and a judge over us? Do you intend to kill me as you killed the Egyptian? Then Moses was afraid and said, Surely the thing is known. When, therefore, …
Charles Foster Kent—The Making of a Nation Christian Worship,
PART I In the early days of the Gospel, while the Christians were generally poor, and when they were obliged to meet in fear of the heathen, their worship was held in private houses and sometimes in burial-places under-ground. But after a time buildings were expressly set apart for worship. It has been mentioned that in the years of quiet, between the death of Valerian and the last persecution (A D. 261-303) these churches were built much more handsomely than before, and were furnished with gold …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation The Incarnation.
"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not any thing made that hath been made. In Him was life; and the life was the light of men. And the light shineth in the darkness; and the darkness apprehended it not. There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was …
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I Philo of Alexandria, the Rabbis, and the Gospels - the Final Development of Hellenism in Its Relation to Rabbinism and the Gospel According to St. John.
It is strange how little we know of the personal history of the greatest of uninspired Jewish writers of old, though he occupied so prominent a position in his time. [173] Philo was born in Alexandria, about the year 20 before Christ. He was a descendant of Aaron, and belonged to one of the wealthiest and most influential families among the Jewish merchant-princes of Egypt. His brother was the political head of that community in Alexandria, and he himself on one occasion represented his co-religionists, …
Alfred Edersheim—The Life and Times of Jesus the Messiah On the Symbols of the Essence' and Coessential. '
We must look at the sense not the wording. The offence excited is at the sense; meaning of the Symbols; the question of their not being in Scripture. Those who hesitate only at coessential,' not to be considered Arians. Reasons why coessential' is better than like-in-essence,' yet the latter may be interpreted in a good sense. Explanation of the rejection of coessential' by the Council which condemned the Samosatene; use of the word by Dionysius of Alexandria; parallel variation in the use of Unoriginate; …
Athanasius—Select Works and Letters or Athanasius Question of the Division of Life into the Active and the Contemplative
I. May Life be fittingly divided into the Active and the Contemplative? S. Augustine, De Consensu Evangelistarum, I., iv. 8 " Tractatus, cxxiv. 5, in Joannem II. Is this division of Life into the Active and the Contemplative a sufficient one? S. Augustine, Of the Trinity, I., viii. 17 I May Life be fittingly divided into the Active and the Contemplative? S. Gregory the Great says[291]: "There are two kinds of lives in which Almighty God instructs us by His Sacred Word--namely, the active and …
St. Thomas Aquinas—On Prayer and The Contemplative Life Jesus Calls Four Fishermen to Follow Him.
(Sea of Galilee, Near Capernaum.) ^A Matt. IV. 18-22; ^B Mark I. 16-20; ^C Luke V. 1-11. ^a 18 And walking ^b 16 And passing along by the sea of Galilee [This lake is a pear-shaped body of water, about twelve and a half miles long and about seven miles across at its widest place. It is 682 feet below sea level; its waters are fresh, clear and abounding in fish, and it is surrounded by hills and mountains, which rise from 600 to 1,000 feet above it. Its greatest depth is about 165 feet], he [Jesus] …
J. W. McGarvey—The Four-Fold Gospel The Baptist's Inquiry and Jesus' Discourse Suggested Thereby.
(Galilee.) ^A Matt. XI. 2-30; ^C Luke VII. 18-35. ^c 18 And the disciples of John told him of all these things. ^a 2 Now when John had heard in the prison the works of Christ, he sent by his disciples ^c 19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, a.d. 27, and it was now after the Passover, possibly in May or June, a.d. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife. …
J. W. McGarvey—The Four-Fold Gospel The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who …
Arno Gaebelein—The Lord of Glory Of Preparation.
That a Christian ought necessarily to prepare himself before he presume to be a partaker of the holy communion, may evidently appear by five reasons:-- First, Because it is God's commandment; for if he commanded, under the pain of death, that none uncircumcised should eat the paschal lamb (Exod. xii. 48), nor any circumcised under four days preparation, how much greater preparation does he require of him that comes to receive the sacrament of his body and blood? which, as it succeeds, so doth it …
Lewis Bayly—The Practice of Piety A Sabbath in Capernaum
It was the Holy Sabbath - the first after He had called around Him His first permanent disciples; the first, also, after His return from the Feast at Jerusalem. Of both we can trace indications in the account of that morning, noon, and evening which the Evangelists furnish. The greater detail with which St. Mark, who wrote under the influence of St. Peter, tells these events, shows the freshness and vividness of impression on the mind of Peter of those early days of his new life. As indicating that …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal …
Thomas Watson—A Body of Divinity Meditations for the Sick.
Whilst thy sickness remains, use often, for thy comfort, these few meditations, taken from the ends wherefore God sendeth afflictions to his children. Those are ten. 1. That by afflictions God may not only correct our sins past, but also work in us a deeper loathing of our natural corruptions, and so prevent us from falling into many other sins, which otherwise we would commit; like a good father, who suffers his tender babe to scorch his finger in a candle, that he may the rather learn to beware …
Lewis Bayly—The Practice of Piety The Christian's God
Scripture References: Genesis 1:1; 17:1; Exodus 34:6,7; 20:3-7; Deuteronomy 32:4; 33:27; Isaiah 40:28; 45:21; Psalm 90:2; 145:17; 139:1-12; John 1:1-5; 1:18; 4:23,24; 14:6-11; Matthew 28:19,20; Revelation 4:11; 22:13. WHO IS GOD? How Shall We Think of God?--"Upon the conception that is entertained of God will depend the nature and quality of the religion of any soul or race; and in accordance with the view that is held of God, His nature, His character and His relation to other beings, the spirit …
Henry T. Sell—Studies in the Life of the Christian Mary, Future Mother of Jesus, visits Elisabeth, Future Mother of John the Baptist.
(in the Hill Country of Judæa, b.c. 5.) ^C Luke I. 39-56. ^c 39 And Mary arose in these days [within a week or two after the angel appeared to her] and went into the hill country [the district of Judah lying south of Jerusalem, of which the city of Hebron was the center] with haste [she fled to those whom God had inspired, so that they could understand her condition and know her innocence--to those who were as Joseph needed to be inspired, that he might understand--Matt. i. 18-25], into a city …
J. W. McGarvey—The Four-Fold Gospel Links Exodus 3:11 NIV
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