The Pulpit Commentary — Exodus — Volume 1 — Section 160

mornl prepo.rntion, We ho.vo now to view in it a situation providentially J_,repnrcd with the design of o.ffo;cling the '.ullest possible scope f?r the display of th~ truth, grace, power, o.nd o.ll-embracmg sovereignty of the great Bemg who was revealing himself in Israel's history. 3. God revealed as Jehovah (vers. 6--9). This revelation would ombrnce-(1) The deliverance of the people from the bondage and misery of Egypt, and this with greo.t accompaniments of power and ju<lgment (ver. 6). (2) Their adoption by God as o. people to himself (ver. 7). (3) Their final settlement in Canaan, in fulfilment of promise (ver. 8). By such deeds would God make it manifest that he was indeed Jehovah, their God. He would display his might ; would demonstrate his supremacy as Moral Ruler; would magnify his covenant-keeping faithfulness; woulcl reveal himself as the Living Personal God, working freely in history in pursuance of gracious purposes, and, in spite of all human opposition, bringing them to pass. Lessons :-1. How wonderful to contemplate God in the majesty of his perfections as the Great I Am-the absolute and unconditioned Being! But what language will express the condescension and grace displayed in the stooping down of this absolute Being to !)nter into covenant engagements with man, even to the extent of binding himself with oaths to fulfil the promises given by his own free goodness. 2. The manifestation of the Jehovah attributes in the deliverance of Israel from Egypt has its higher counterpart in the discovery of them since made in the redemption of men from sin and Satan through Christ, Christ redeems us from sin's burden and from Satan's tyranny. He does this in virtue of the "stretched-out arm" and "mighty judgments" with which, while on earth, he overcame the Prince of the power of this world ; himself also enduring the judgment of God in being " made sin for us," " that we might be made the righteous- ness of God in him." By this atonement and victory, in the might of which he has now ascended on high, leading captivity captive, we, being reconciled to God, are formed into a people for his praise, and he becomes our God; the same power that redeemed us working in us to deliver us from sin in our members, and to prepare us for a heavenly inheritance ; to which, as the goal of all God's leading of us, the promises immovably point forward (Rom. viii. 1, 2; 2 Cor. v. 21; Eph. iv. 8; Col. i. 12-15; ii. 15; 1 Pet. i. 3-10; ii. 9, 10).---J. 0. Ver. 7.-.A rich promise. The promise is as rich as it is wonderful, and as wonderful as it is rich-" I will take you to me for a people, and I will be to you a God." It includes-I. The highest honour. Who speaks? 'l'be absolute God. To whom? A nation of bondsmen. Yet he says-" Iv.ill take you.," etc. And be did it, even as be still takes sinners in Christ into union and fellowship with himself-adopting them as sons, admitting them to covenant, making them heirs, etc. 2. The highest privilege. All promise and all blessing, for time and for eternity, are wrapped up in this single but most comprehensive word-" I will be to you a God." 3. 'l'he most indissoluble of relations. It lasts through time, and extends into eternity, enduring as long as God o.nd the soul and Christ endure, and that is for ever (cf. Matt. xxii. 31, 32).---J O. Ver. 8.-God encourages Moses in his despondenC'IJ, We have here- I. MOSES QUESTIONING THE PROCEDURE OF JEHOVAH. Observe-I. Moses in all his perplexity still acts upon the firm assurance that there is a Jehovah to resort to. "He returned unto the Lord." Neither the reproaches of the people nor his own disappoint- ment made him at all to doubt that he was dealing with a glorious, awful, and Divine existence outside of himself. It seems just as much a matter of course for Moses to meet with Jehovah, as it had been for the Israelite officers to meet with Moses. This is one good result of e.ll the discussion (for hardly any other term will sufficiently indicate it) which Moses has had with Jehovah concerning his own fitness. Every time God spoke he stood out before the mind of his servant more distinctly and impressively as a real existence. The troubled heart of Moses leads him here into a set of very ignorant questions; but these were a small evil compared with what might have happened, viz. a lapse into utter atheism. 2. Moses, like the Israelite officers, makes the mistake of going by first consequences. He does not rebuke the officers for wrong expectations and hasty conclusions. By his language in approaching God, he admits to the full that these officers have reason for their reproaches. They have appealed to Jehovah as against Moses: :Moses in turn can only apnee.l to J ehove.h, not against them, but-to  14-4 THE BOOK OF EXODUS. [cu. vr. 8,