60. The Challenges of the Kingdom

Focus on Christ Meditations: 60.  The Challenges of the Kingdom

Mt 6:9,10    Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven.

Before we come to the end of this series, we should note how all this talk of Christ’s kingdom affects us or, to be more precise, how it affects our will. So far we have sought in various overviews to see that all authority has been given to Christ to reign, and we saw how Jesus reigns and we saw the way, from our perspective at least, we might consider that reign has limitations (sometimes he saves from death, sometimes he doesn’t). But all of that is really about how our lives benefit from being in his kingdom in a fallen world, but there is another view that needs considering and that is how we exercise our will in respect of our king.

Options: We know that the Fall took place because Eve and then Adam exercised their will, contrary to the will of God and that is how every person since has expressed their will. However, we are now in his kingdom and under his rule, and so we need to remind ourselves how we came to be here and what is expected of us in his kingdom.

Our entry into the kingdom:  We are here under the rule of Christ because, at some point in time, his Holy Spirit convicted us of our sin and our need to get right with God and accept the salvation that He offered us through the finished work of Christ on the Cross. In other words, we surrendered our lives to him. We took Jesus as our Saviour but to be able to receive all of what the package of salvation means, we also had to accept him as Lord. Now this is critical to who we are and our future, both here on earth and with him in eternity.

A Partnership Formed: When we surrendered to him, we were adopted into God’s family, declared justified by Jesus and were then ‘born again’ (Jn 3) when he placed his own Holy Spirit within us to empower us for the years and eternity ahead. But the crucial point is that a partnership began at that point so there is Jesus inspiring us and encouraging and guiding us, as he directs from heaven, at the right hand of his Father where he is ruling, and we receive all that by his Spirit within us. That is one side. The other side is the fact that we still have free will, and so we have the capability of choosing to obey – or not.

Consequences: Now there are two things to be observed at this point. The first is what we have just been considering, that the Christian life is a combination of Christ blessing us and us responding to him. How we respond is what is crucial here. The second is the significance of our obedience or disobedience. Now under the Law, Moses was given this as a number of propositions seen as blessings (Deut 28:2-14) and curses (Deut 28:15-68) i.e. God’s decrees of good or for bad. With God, life would be wonderful, without Him, everything would go wrong.

Now although we aren’t told in that chapter ‘how’ God will do these things, an examination of the judgments of God throughout the Bible reveals that most of the time when the Lord does the negative things, it is disciplinary (with the intent of drawing the person or people back to Him, i.e. to change their behaviour) and it becomes clear from Roman 1 and the book of Judges that so often it simply means that He will lift off His hand of blessing and protection (as our disobedience indicates we want!) and we become vulnerable to the enemy in this fallen world, and things go wrong. We may attribute these things to natural causes because when you eat too much, obesity results and obesity means the body breaks down in a variety of ways.

That example may be multiplied many times and we see these ‘fruits’ throughout our Western society although perhaps because they are so familiar, the world takes them for granted or tries to ignore them. Nevertheless, they are there, and this is how God has made us to work but it isn’t only ‘natural causes’, it is also the direct working of God who always works for our benefit. The short term may appear painful, but the long-term intent is always for our good, and that works out best when we are in a genuine living daily relationship with him. THEN he may guide us, direct us, inspire us, encourage us, give wisdom to us and generally bless us. When we are pointed in the wrong direction, if we may put it like that, He cannot do that.

Our starting verse from what we tend to call ‘The Lord’s Prayer’ is fundamental, the desire for God’s will to prevail throughout the earth. Now we cannot ensure it for the rest of the world, but we can for our own lives, as we ensure we have that daily, real and genuine relationship with Him. This happens when we seek to be open to Him, to hear from Him and receive His guidance, blessing etc., and when we seek to do all we can to ensure we are living our lives in accordance with the teaching of the New Testament.

This will involve our lives gradually changing to become more and more like Jesus in both character and service, as he teaches us through his word and Spirit, the way for us to walk. That is a gradual and continuous process which will continue throughout our time on earth and which we call ‘sanctification’. The more this process continues, and we co-operate with it, the more the kingdom of God will be expressed in and through us. The more we change, the more we become open to be used by him, tends to be a truth. Then the more we are used by him, the more we will impact and change the world around us, and this is our part in bringing that prayer into fruition: “your kingdom come, your will be done on earth as it is in heaven.”  May it be so.


29. Aspiring to Worship

Aspiring Meditations: 29.  Aspiring to Worship

Ex 8:1    Let my people go, so that they may worship me

1 Chron 16:29  ascribe to the LORD the glory due his name. Bring an offering and come before him; worship the LORD in the splendor of holiness

Isa 29:13  “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is made up only of rules taught by men

In the modern church, when someone says, “Let’s have a time of worship,” often all that is meant is ‘let’s have a time of singing praise songs’. Not wanting to be too disparaging of this, let’s acknowledge that it is a good starting place but worship means more than this. My dictionary has, “Worship = reverence or devotion for a deity; religious homage or veneration, a church service or other rite showing this, extreme devotion or intense love or admiration of any kind.”

Notice the key words: reverence, devotion, homage. These are heart and commitment words, words that go further than mere outward acts. Indeed Isaiah was most scathing about this as he brought the word from the Lord: “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me.” (Isa 29:13) What a condemnation. The people came into the sanctuary, actually bowed down before God and yet their hearts weren’t in it, they we doing it because the Law told them to, not because their hearts were filled with love for God. But is that what we do week by week, simply because we’ve got into the habit of doing it?

Let me give another definition of worship: the reverence, by bowing down and paying homage, that is shown by a lesser being to a greater being. Now that ‘bowing down’ may be literal or simply in the heart and it is an acknowledgment of greatness and of superiority of the one being worshiped. The moment we say that is the moment we see the distinction between true and false worship that is seen in so much of the Old Testament. True worship can only be worship of the one true God for He alone has greatness and ultimate superiority. Worshiping anyone or anything else must be false worship because, whether it be wooden idols or even people, none of them can fit the definition of greatness and superiority. A king in olden times was only great as long as his army supported him. In himself he was nothing.

This was seen in the account of Moses confronting Pharaoh in Egypt as again and again he brought God’s word, “Let my people go that they may worship me.” The only trouble with that was that Egyptian culture declared that Pharaoh was a deity to be worshiped – but then so was the Nile! Like the various Roman emperors centuries later, the call to worship God challenged the cultural call to worship the king. It was this that so often caused persecution of God’s people. Reality in the cold light of day, says why should we worship a mere human being who is exactly the same as us in his daily habits and his vulnerability to getting colds or other illnesses.

Worship is reserved for the ultimate deity, the Lord Himself and only Him. As David wrote in his psalm, “ascribe to the LORD glory and strength, ascribe to the LORD the glory due his name.” (1 Chron 16:28,29) i.e. give God the glory that is due to Him. When we truly worship we bring ourselves in line with reality. God is great, God is glorious and all we are doing is acknowledging the truth of that and acknowledging that we are vastly inferior. True worship brings a right perspective.

The writer to the Hebrews recognized this in the light of the work of Christ which was bringing the kingdom of God, or the rule or reign of God, onto the earth in a new way, the presence of the Lord coming to the earth in a new way: “since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe.” (Heb 12:28) When we really think about what Christ has achieved, and now what is going on in our midst as his Spirit works, convicts and brings individuals to their knees before the Lord God Almighty, we realise that He is here in His world working and moving and that should create in us a sense of reverence and awe (but that will only be perceived with those with spiritual eyes to see).

But the apostle Paul saw the significance of this and realised that true worship was to be an utterly wholehearted thing, something that involved every aspect of our being if we are born-again believers: “Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God–this is your spiritual act of worship.” (Rom 12;1) We may, we say, have given our hearts to the Lord when we came to Christ, but hearts are expressed by daily physical lives lived out and so, says Paul, the logical outworking of this is that you give your entire body to God as an act of worship, every single aspect of your lives being submitted to Him in reverence. Nothing, but nothing, of our lives is thus outside of this attitude.

There are many more verses from Scripture that we could cite in respect of worship but let’s conclude with the thought that in our testimony, like the apostle Paul, we should be free to acknowledge we worship God: “I admit that I worship the God of our fathers as a follower of the Way.” (Acts 24:14). Yes, I need to aspire not only to seek to put meaning into Sunday morning singing, I also need to look at all aspects of my life and lay them down before Him for His inspection or whatever else, and also unashamedly declare, “I admit that I worship God” and in so doing testify to His greatness. Yes, definitely something to be worked on here.

73. The Presence & Glory of the Lord

Meditations in Exodus: 73. The Presence & Glory of the Lord

Ex 33:13  If you are pleased with me, teach me your ways so I may know you and continue to find favor with you. Remember that this nation is your people.”  

We come now to a beautiful interchange between Moses and the Lord. It is a passage that many commentators skim over because it has a number of unclear elements to it.  However, this has to be the greatest interchange recorded in the Old Testament between a man and God. We have just seen that the Lord would speak to Moses face to face, and this is an example of that. Moses has a worry. The Lord has just said, “I will not go with you, because you are a stiff-necked people and I might destroy you,” (v.3) and that leaves Moses worrying.

He starts out expressing it by telling the Lord that he is aware of his incredibly privileged position: Moses said to the LORD, “You have been telling me, `Lead these people,’ but you have not let me know whom you will send with me. You have said, `I know you by name and you have found favor with me.(v.12) i.e. I know the job you have given me, but it is a big job so who is coming with me to share it. You have shown me that you know me and that I have found your favour and that is good for starters but I need more if I am to succeed in doing this.

Then he makes the first of two (or possibly three) requests of the Lord: If you are pleased with me, teach me your ways so I may know you and continue to find favor with you. Remember that this nation is your people.(v.13) i.e. if I am to succeed with this job, I have learnt I need to do it your way and I need to know your way or, to be more precise, your ways. I need to know how you work so that I can work in the same way and be pleasing to you and get it right. These are your people after all and if I am to care for them and lead them, I really need to have this insight. We seem to have got on all right so far, (implied) but I sense there is much more to come and I need your wisdom.

He gets his answer: The LORD replied, “My Presence will go with you, and I will give you rest.(v.14) It would appear that Moses’ recognition of his need makes the Lord backtrack on his original, “I will not go with you.” The Lord’s presence had been with them in the pillars of cloud and fire and clearly up on the mountain, but with their greater revelation of Him or greater awareness of His holiness through the mountain experience, there is a fresh awareness of just what it means to have His Presence with them. It could mean their destruction but with Moses’ request the Lord responds with, “and I will give you rest.” Now whether that means I will take you to your rest in the Promised Land, or I will take away the burden of leading this people and so by my presence will make it easy for you, or something else, is unclear.

Moses doesn’t ask for clarification but merely notes that the Lord’s absence would make going up to the Promised Land an impossibility: Then Moses said to him, “If your Presence does not go with us, do not send us up from here. How will anyone know that you are pleased with me and with your people unless you go with us? What else will distinguish me and your people from all the other people on the face of the earth? (v.15,16) i.e. (as a future prophet will say) we are called to be a light to the nations but we can’t be that without your light in our midst, without you we are no one special. Moses is beginning to catch on! And so, the LORD said to Moses, “I will do the very thing you have asked, because I am pleased with you and I know you by name.” (v.17) The Lord gives two reasons for complying with Moses’ request. First, “I am pleased with you.”  i.e. what you have done so far has been exactly in line with my will and you have lead this people out of Egypt and been my mouthpiece to them, and that has been good! Second, “I know you by name.” i.e. you and I have a face to face relationship, I know you (and by implication) and I enjoy your company and who you are.

Moses clearly feels he is now on a good footing and so asks for something else: Then Moses said, “Now show me your glory. (v.18) i.e. show me more of yourself, don’t just hold yourself at a distance, please let me have a greater vision of you. To this we see, And the LORD said, “I will cause all my goodness to pass in front of you, and I will proclaim my name, the LORD, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. But,” he said, “you cannot see my face, for no one may see me and live.” (v.19,20) i.e. you will be able to catch a sense of what I am like – merciful and compassionate full of goodness – but to actually see me is a bridge too far. (for the reasons we mentioned previously).

But the Lord isn’t going to leave Moses in a completely frustrated position, He will allow him to have a greater vision than he’s had so far: Then the LORD said, “There is a place near me where you may stand on a rock. When my glory passes by, I will put you in a cleft in the rock and cover you with my hand until I have passed by. Then I will remove my hand and you will see my back; but my face must not be seen.” (v.21-23)

I don’t know if you have the same question mark that I have? Up on the mountain Moses and the elders had ‘seen’ the Lord so why does Moses ask what he asks and why does the Lord respond like this? We must conclude that the revelation up on the mountain was limited and although they were fully aware of who was before them, somehow it was not a full and clear revelation.

Now what does this all say to us? Well the first thing it screams to me is that there are various ways the Lord reveals Himself to us with varying degrees of revelation. I think this accords with my experience; I have had revelations of who the Lord is that vary in depth of understanding and had various experiences of Him. No, I have never ‘seen’ Him (which is why I am still alive).  I have seen things about Him as I have read His word inspired by His Spirit. I have sensed His Presence so strongly that it made me tiptoe around the house for the remainder of a day. I have been in a room where lights, His limited glory, flickered around the room for five minutes. I have been in a prayer time where His presence was almost tangible. Yes, there can be many variations of our interaction with the Lord from the cold me speaking words into the air, to some of these more intimate and (as I’ve used the words) almost tangible presence.

But there is another question lurking in the background? How much do I want to ‘know’ the Lord – I’ll have to be content with that for I cannot ‘see’ Him. The Bible challenges me that I can “draw near” to Him, e.g. “let us draw near to God with a sincere heart in full assurance of faith.” (Heb 10:22) Will I take time to do that or be content with the cold questioning prayer?


66. The Covenant Confirmed

Meditations in Exodus: 66. The Covenant Confirmed

Ex 24:3,4  When Moses went and told the people all the LORD‘s words and laws, they responded with one voice, “Everything the LORD has said we will do.” Moses then wrote down everything the LORD had said.

In the previous meditation we observed the structure of Exodus at this point: chapters 20-23 – the Ten Commandments and the basic Law, chapters 25 to 27 – instructions how to build and establish the Tabernacle, and chapters 28 and 29 about establishing the priesthood. Sandwiched between the general law and the Tabernacle instructions we noted were two highly significant incidents and we looked at the first one, the encounter of the elders with the Lord. Before that actually happened we have the incident of the affirming the covenant.

Remember what has already occurred. The Lord had declared the outline of the covenant: if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.’” (Ex 19:5,6) i.e. obey me and you will be mine (and implied in that – I will bless you). When Moses told the people this, “The people all responded together, “We will do everything the LORD has said.(Ex 19:8) Thus the people have already agreed to the outline. Then the Lord shared with Moses His law for the community.

When Moses went and told the people all the LORD’s words and laws, they responded with one voice, “Everything the LORD has said we will do.” Moses then wrote down everything the LORD had said. (v.3,4) Again, note the order: Moses conveys to the people all the Law that the Lord has imparted to him. Now I don’t know what you are like at remembering four chapters’ worth of Law but it is quite a task but perhaps it has been such a vivid encounter with the Lord that every moment and every word is firmly etched in his memory. So he tells them what God has said and as one they say, we will do it. He then writes it all down to ensure it can be remembered and passed on to future generations. So twice Israel have affirmed their agreement to this covenant. The first time had been an agreement in principle and the second one had been an agreement in detail. The reality is that when you look at the Law contained in these chapters there is nothing onerous about them – they are simply wisdom for a peaceful and harmonious community.

So far, quite clear. Israel go to bed as a covenant people but covenants in those days in that part of the world were often accompanied by a blood ritual. Remember the time when the Lord and Abraham sacrificed and made a covenant, animals and birds were cut in two and placed on the ground with a pathway between them so the participants of the covenant would walk the path of death and life (see Gen 15:9-11) – death created a path to be walked to signify a new life together.

Moses’ blood ritual involves an alter: He got up early the next morning and built an altar at the foot of the mountain and set up twelve stone pillars representing the twelve tribes of Israel. Then he sent young Israelite men, and they offered burnt offerings and sacrificed young bulls as fellowship offerings to the LORD. Moses took half of the blood and put it in bowls, and the other half he sprinkled on the altar. (v.4-6) It is not clear exactly how this was done but the stones clearly represented each tribe, and young men were used because it required a lot of energy to bring and sacrifice (twelve) bulls. It is not clear how many bulls but many assume one bull per tribe. The ceremony appeared to have a twofold purpose. The burnt offerings seem to be signs of submission to God or signs of worship, but the bulls indicate fellowship or unity or friendship with God, given to bless Him.

The activity involving the blood of the bulls is also unclear. Half of the blood was sprinkled on the altar – presumably representing giving it to God – and the other half was just kept in bowls – presumably representing keeping it for the people, because we subsequently read, “Moses then took the blood, sprinkled it on the people and said, “This is the blood of the covenant that the LORD has made with you in accordance with all these words.” (v.8) Animals were killed and their blood, representing lives given, was shared between God and the people. A gory mess but at the end of it there would be a sense of unity with God in this covenant agreement.

We should note that this sprinkling of the people did not take place until after Moses, took the Book of the Covenant and read it to the people. They responded, “We will do everything the LORD has said; we will obey.(v.7) Note this was the third time they had affirmed the covenant.  Hence Moses’ words we noted above, This is the blood of the covenant that the LORD has made with you in accordance with all these words.” (v.8) The blood sprinkled on the people was like signing a letter in blood except in this case it was a living agreement with living people who were marked by the blood.

At the Last Supper we read, “Then he took the cup, gave thanks and offered it to them, saying, “Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins.” (Mt 26:27,28) The wine figuratively pictured his blood and by drinking it they (and we) demonstrated their unity with the Lord in the covenant. The shedding of his blood, of course, took place on the Cross. With the establishing of this new covenant we enter into a new relationship with the Lord in which we surrender our lives to Him, to live obediently to Him from now on, and because of Jesus’ death acting as a substitute for us, we are cleansed and forgiven in God’s sight. This is the new covenant.

As we go on we will have cause to remember these times of covenant affirmation, first to the general principle, second to the words recounted by Moses and then thirdly when Moses read them from the document he had compiled and their affirmation was accompanied by a blood sealing. There can be no doubt that Israel have entered this covenant with their eyes open and with full understanding.  The awful significance of this will be seen as we progress.

Perhaps we should remember Solomon’s teaching: “When you make a vow to God, do not delay in fulfilling it. He has no pleasure in fools; fulfill your vow. It is better not to vow than to make a vow and not fulfill it. Do not let your mouth lead you into sin.” (Eccles 5:4-6) Nevertheless I would always add, if you have made a foolish vow that is clearly wrong (such as Jephthah’s vow in Jud 11:30,31) it is better to reply on the Cross than add to your folly by further sin. Serious stuff that can have serious consequences. Be careful.

4.3 The Wonder of Godliness

Short Meditations in Psalms: 4.3  The Wonder of Godliness

Psa 4:3  Know that the LORD has set apart the godly for himself; the LORD will hear when I call to him.

This is one of those verses you go to pass by without much thought but then suddenly you realise it is saying things that are much bigger than you first thought. In the previous verse David spoke about those who worshipped idols, people who live a lie and are deceived. Now, by contrast, he speaks of the godly. Who or what are the godly?

A godly person is simply someone who has entered into a living relationship with the Lord and who now exhibits something of the characteristics of the personality and being of God. The apostle Paul described it in this way: “we… all reflect the Lord’s glory, ….being transformed into his likeness with ever-increasing glory.” (2 Cor 3:18) A godly person relates to the Lord and reflects the Lord.

But David says, “the LORD has set apart the godly for himself.”  i.e. we are a work of God. Again the apostle Paul speaks of this: “For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ.” (Eph 1:4,5) There is in His foreknowing us, a strong sense of sovereign calling. He knew back then who would respond to Him when, in our present day, He called us and we responded and became His children.

But note also those words from David, “for himself”. There is behind those words the sense that the Lord called us to Himself for His own pleasure (as well as ours). The Lord delights in us, His children, and takes pleasure in us – and yes I too struggle to accept the truth of this so often, but it is true!

Now it is because of all this that when we pray, when we call upon the Lord, He will hear us. Obviously because He is God He sees and hears everything, but here there is a special sense of Him hearing us; it is like He focuses on us when we cry to Him in the way that a mother or father focuses immediately when they hear their child cry out when they hurt themselves playing in the garden. So the Lord’s attention is caught by us when we cry out to Him because He is a loving Father who is attentive to His children.

Do you see how all this distinguishes us and makes us stand out in contrast to the ungodly who focus on idols that have no life, that are simply wooden models, the ungodly who have no relationship with the Lord? Imagine you have a child who is say six years old. You are at a fair and there is an explosion and people who running in all directions and crying out. In the midst of the shouts, there will be one that stands out – your child. That is how it is with the Lord, child of God!

12. Know your God (2)

Meditations in Exodus: 12. Know your God (2)

Ex 3:13,14   Moses said to God, “Suppose I go to the Israelites and say to them, `The God of your fathers has sent me to you,’ and they ask me, `What is his name?’ Then what shall I tell them?” God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: `I AM has sent me to you.’”

In the previous meditation we considered the description that the Lord had given of Himself, the God of Abraham, Isaac and Jacob which, we noted, gave a lot of content to the Israelites of Moses’ day. However it is interesting to note that this is not sufficient for Moses as he thinks of going to his people and describing him thus. The reality was that Israel had developed in a land that was full of gods and all these gods had names (we shall consider some of them in later studies).  So who, they might reason, actually was this God who had been dealing with the Patriarchs?  Melchizedek had described Him as God Most High, Creator of heaven and earth,”  (Gen 14:19) but still that really wasn’t a name, so what name might this God go by?

And so we come to one of the most enigmatic verses in Scripture: “I AM WHO I AM” which, in the light of what follows – “I AM has sent me to you,” perhaps could be taken to mean, “I AM is who I am,” or “ I am ‘I AM’”  This doesn’t work as well when you note the footnote in your Bible that it might be “I WILL BE WHAT I WILL Be,”   but perhaps it is more realistic and helpful in the light of the words that followed it.

Let’s just consider what that must mean before we go on to see how it is displayed in the rest of the Bible.  When we make a statement, “1 am….” We are declaring that that is what we are at this present moment. IF God made Himself visible to a time-traveler and that person asked him at a multitude of locations in history, “Who are you,” He would reply, “I am”, and he would be correct – He exists at any point in history – He is eternal and has no beginning or end. In this point He is utterly unique. Normally when we say someone or something is unique that is sufficient but we really do need to doubly emphasise this because in terms of God always existing, He is utterly unique, there never has been anyone, there is no one and there never will be anyone who always goes on existing in an unchanging form.

The Greeks and the Romans had gods in their own image and as such they were vulnerable to attack by one another. God is not vulnerable because He cannot be harmed and He cannot be destroyed – He just is and nothing can change that. The Greek and Roman gods looked after their favourites and so the description of the God of Abraham, Isaac and Jacob was insufficient because it was like saying they were his favourites in the same way the Greek or Roman gods had favourites, but now we see God as the unique unchanging everlasting One, the eternal One, the One who existed before the foundation of the world, the One who defies our intellect in that He always was and always will be. He is unique.

Now if you have not been down this path before, we need to go on to the next verse: God also said to Moses, “Say to the Israelites, `The LORD, the God of your fathers–the God of Abraham, the God of Isaac and the God of Jacob–has sent me to you.’ This is my name forever, the name by which I am to be remembered from generation to generation.” (v.15) What our English text does not show us is the significance of the word LORD in capital letters. The footnote in your Bible will say, “The Hebrew for LORD sounds like and may be  derived from the Hebrew for I AM in verse 14” and the word ‘Yahweh’ is considered a shortening  of the whole into one, or shortened even more to  YHWH.  We might also note that pious Jews became fearful of speaking this name in this form and so took the Hebrew word ‘adonay’ meaning, ‘my Lord’ and combining it with YHWH to form a work which in English is rendered Jehovah.

This when you come across the word LORD in the Biblical text, if you wanted to expand it you could say, ‘Lord’ or ‘Yahweh’ or ‘Jehovah’. I prefer, if I want to emphasise the meaning behind it, simply to say, ‘The I AM’ emphasizing His eternal uniqueness.  So, for instance in Psa 2 verse 7 where it says, “I will proclaim the decree of the LORD,” to emphasise the uniqueness and therefore importance of the originator of the decree,  I might read it out loud as, “I will proclaim the decree of the I AM.”  It simply reminds me of the greatness of the One designated by the word LORD.

(NB. The fact that this word is printed like this in Genesis, historically long before the revelation, is simply an indication that Genesis was compiled by Moses and he used ‘The Name’ in the way he came to know it, even though not historically yet revealed)

In what follows the Lord tells Moses, “Go, assemble the elders of Israel and say to them, `The LORD, the God of your fathers–the God of Abraham, Isaac and Jacob– appeared to me.” (v.16). He is still to use that prior description because they would understand that. Only if they asked for a name would he them give the second name.  When it comes to approaching Pharaoh his is to use a double description: “Then you and the elders are to go to the king of Egypt and say to him, `The LORD, the God of the Hebrews, has met with us.” (v.18)  Note he does use ‘a name’ as Pharaoh would expect him to, as strange and possibly meaningless as that might sound to Pharaoh, but he is to qualify that name by, “the God of the Hebrews” which again would make sense to Pharaoh. i.e. we have our gods and the Hebrews obviously have just one god, is how he would think of it.

Part of the process that would unfold would be to reveal to Pharaoh and his people that this ‘god’, “I AM”, is utterly different to the multitude of gods that they worshipped. This god in fact moved, spoke, directed and DID things when He said He would and that put Him on a completely different footing from anything or anyone they had known before.  It will only be Pharaoh’s pride that will prevent him from seeing the truth of this and will lead to his death.

Simple question: be honest, do we expect God to be alive and moving in our affairs, really changing things, changing us, changing circumstances, changing other people, and so on? In reality, have we got a living God? Do we conduct ‘church’ as if we are on our own and thus plan our ‘program’ accordingly, or do we expect Him to intervene in what we do, and so do we give Him space?  Real questions.  Belief or unbelief?

11. Know your God

Meditations in Exodus: 11. Know your God

Ex 3:5,6    Do not come any closer,” God said. “Take off your sandals, for the place where you are standing is holy ground.” Then he said, “I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob.” At this, Moses hid his face, because he was afraid to look at God.

Living in the day in which we live, with the entire Bible at our disposal, I am certain we take for granted the amount of knowledge about God we have at hand. It is perhaps only when we consider these early books of the Bible that we realise it hasn’t always been so. The revelation of who the Lord is came only slowly.

Moses has been carrying on his business looking after his sheep when he is arrested by the sight of a bush on fire but not being consumed. He wanders over to get a closer look and as he does so he finds a voice speaking to him from within the fire. The voice calls him by name. Who or what it is knows who he is. As he goes to get closer to it he is then told to beware for this is holy ground. Now that must have meant something to him and when the voice identifies itself as the God of his ancestors, of Abraham, Isaac and Jacob, it creates within him a sense of awe and he covers his face, not wishing to look directly into the flames.

Now what might it have been that provoked that reaction? Well, by designating Himself as He did, the Lord indicates that He knows that Moses has been taught about the history of the Hebrews. To say that He is the God of these three Patriarchs puts content to any consideration of who God is. He had had dealings with each of those three men and in those dealings had revealed a lot about Himself. What do those men tell us about God?

  • First, that He is a God who can communicate with human beings.
  • Second, He is a God who knows all about us.
  • Third, He reveals He has purposes for us that lift us from the level of self-centred godless sin to the level of a significant God-relating human being who can bring good to the world.
  • Fourth, He persists with us even when we are slow to comprehend what is happening.
  • Fifth, He can intervene in this material world to bring changes to our circumstances and to our very lives.
  • Sixth, He clearly knows what is coming in the future.
  • Seventh, He knows what He can do with individuals, i.e. their potential.
  • Eighth, He works in, through and around us for the good of mankind.
  • Ninth, He is the Creator who made all things.

Now most of those things came about by observing the things He did with those three men The last one came about by revelation passed on through Melchizedek to Abram (Gen 14:19,20).

He had communicated with each of them speaking about their future and the Land He promised them. Despite Abram’s fumblings with the will of God and getting into trouble in Egypt and having a child through a servant, the Lord persisted with him. Despite Jacob being a scheming cunning deceiver, He persevered with him. When neither Abram nor Isaac appeared to be able to have children, He enabled their wives to conceive. He clearly was a God who KNOWS, who CAN CHANGE circumstances and HAS STANDARDS and  PLAN FOR THE FUTURE.

The reality of all of that together with the knowledge that He is the Creator of the whole world puts Him on a very different footing to the idols and gods of other nations. Moses would have known all the gods of Egypt after having lived there for forty years and to be confronted now by a challenger to all of that Egyptian mysticism, occultism and superstition was a serious challenge. Whereas life with the gods of Egypt just went on and on with annual repetition and nothing done in respect of them seemed to change anything, the stories that had been carried down in the family of the happenings of Abraham, Isaac and Jacob indicated a God who was not about mystical mumbo-jumbo but an all-powerful Being who clearly DID communicate and DID act into people’s lives to bring changes. Dealing with this God had a feeling of reality about it, whereas placating the apparent gods of Egypt just released a sense of fear and uncertainty.

In the light of these things, we might ask ourselves two questions. Question number one: do we have a clear idea of who the Lord is by what we read of Him in the Bible, or is our reading so spasmodic and purposeless that we are left with a hazy picture of who He is and we are uncertain about His intentions toward us?  Question number two: do we place our reliance upon things or methods or whatever else of the twenty-first century in a hope that ‘they’ will bring us support and comfort and a sense of wellbeing, or do we see that everything for a sense of wellbeing comes out of a living and real relationship with God?

I ask these things because I have a feeling that the Christianity I see portrayed on ‘Christian TV’ seems to often rely on twenty-first century “you are a good person with a great potential” (which can be utterly godless and the mantra of Personal Trainers or Life-Skills Mentors).  The thing about the gods of Egypt was that they were focused on things  – rivers, animals, weather etc. etc. Moses is being confronted with a PERSON who is real, who is there, who is communicating with him and who is utterly different from anything he encountered in his life all those years ago in Egypt – and it is that which is going to be at the heart of all that is coming shortly. Not things. Not methods. Not ego-boosting words. A person! THE person. That is who you and I are confronted by in these verses and in our daily lives.