1.1 Chapter 01 - CHILDHOOD, YOUTH, CALLING
Chapter 01 CHILDHOOD, YOUTH, CALLING 1. THE PARENTS’ FAITH:
Hebrews 11:23; Acts 7:20-22; Exodus 2:1-10.
Amram and Jochebed, according to Exodus 6:18-20, belonged to the tribe of Levi and to the family of the Kohathites. It was a family which in the future would perform such important duties in relation to the tabernacle.
Three children at this point are mentioned in the word of God: Miriam — probably ten to thirteen years old at Moses’ birth; Aaron — three years older than Moses (Exodus 7:7); and Moses.
According to Pharaoh’s decree, issued shortly before the birth of Moses, the Israelites were to cast into the river every son that was born. Only the female infants were to be kept alive. What an exercise of soul it must have been for Jochebed during the long months prior to the birth of the child! Would it be a daughter whom she would have the right to keep? The child came into the world and it was a son; but not an ordinary boy. By faith his parents discerned in him a special beauty. Acts 7:20 reveals that he was “exceedingly lovely” (literally “beautiful to God”). Hebrews 11:23 expressly emphasizes that it was because the child was beautiful that his parents hid him.
There was no room in the world for this one whom God singled out from birth as special for Himself. Centuries later, there will be no room at Bethlehem for the Child Jesus. King Herod will try to slaughter Him as Pharaoh tried to destroy the child Moses. As then, so today faith adheres to the One whom the world despises, the One who in the eyes of faith is “more beautiful than the sons of men.”
Moses’ parents were not afraid of the king’s edict. For the first three months they did everything they could to keep the child hidden. Yet the moment arrived when this was no longer possible. With what care the mother prepared the ark of reeds, plastered it with resin and pitch, put the child in it, and placed it near the bank of the Nile River. There Miriam would keep watch on him from afar. For a few years the children of Christian parents are under the special influence, protection, and care of their mothers. Then the moment comes when they must be exposed to the outside world through school and contact with other children in the neighborhood. Knowing very well that she cannot keep her treasures with her for ever, a Christian mother will be careful to take every possible precaution to prevent her child from becoming exposed to harmful influences during this new period. Above all, she will need faith to commit him to the care of the Lord who is able to keep him.
How marvelous the answer to the confidence expressed by Moses’ parents! The hand of God appears in every detail: the selection of the place and hour at which Pharaoh’s daughter comes down to bathe in the river; her compassion at the sight of the child; Miriam’s presence of mind; and the kindness of the princess who delivers the child to his own mother for the first years of his life. At home Moses will remain under the training of his parents — “The child grows.” Later on he will be in the royal place where the daughter of Pharaoh will bring him up “for herself” (Acts 7:21). Moses, instructed in all the wisdom of the Egyptians, will become mighty in his words and deeds just as Jesus was mighty in deed and word, in Luke 24:19 and Acts 1:1! Also, Moses knows the pleasures of Egypt. Which of the two educations will prevail? Will it be the one imparted during the few years at his father’s home where Amram (whose name means “God of thy father” Exodus 3:6) and Jochebed assuredly did not neglect to speak to Moses of the Lord and of His promises to His people? Or will it be the one provided at the court? Will the many years at the court erase even the memory of what Moses had heard in his parents’ home? Is not this problem still very prevalent? Christian parents endeavor to bring up their children for the Lord instructing them in the Word of God. They also take them to Sunday school, to the meetings, and to special occasions for further teaching from the Word. On the other hand, the influence of studies, apprenticeship, and/or professional training will certainly be felt; and it will cause a young heart to forget what it had received at home from the parents unless there is personal and living faith in the Lord Jesus. The case of King Joash demonstrates that a faith based exclusively on training vanishes when the supporting influences disappear.
2. THE CHOICE AT THE AGE OF FORTY:
(Exodus 2:11-15; Acts 7:23-29; Hebrews 11:24-26). When Moses had reached the age of forty it came into his heart to visit his brethren. He went out to them, looking on their burdens. Certainly he had not learned at the court of Pharaoh that these despised Hebrews were his brethren; still less that God had made promises about them (Genesis 15:13). However, the teaching received from his parents was still deep-rooted in his heart. The day of decision arrived, it seems, when he was to be officially called “the son of Pharaoh’s daughter.” Moses refused! (Hebrews 11:24). We may well imagine that the reaction of the princess (about which the Word of God says nothing) was terrible. Moses’ renunciation involved immense loss in terms of an honored position, material advantages, riches and “delights.”
Similarly, we live in days when we must be able to say “no.” Joseph’s action in Genesis 39:10 illustrates this. In a situation where a wholehearted decision to cling to the Lord was required in order to refuse, break off, and go away from temptation, he triumphed by God’s grace.*
Even if we are never called to renounce all that was refused by Moses, we can be sure that we also will face tempting circumstances. Some material advantages of this contaminated world will have to be declined so that they might not stand in the way of our fellowship with the people of God — even if such a decision involves a measure of self denial. This takes more than the negative side of renouncing. Moses “chose.” What did he choose? “To suffer affliction with the people of God.” Although our level of decision may not reach to that of Moses, we also will find many opportunities to choose in favor of those whom the Lord loves. The Word says that the “pleasures of sin,” as real as they may seem, are only for a time; “but he that does the will of God abides for eternity” (1 John 2:17). Moses’ renunciation and choice would later confer on him the authority necessary to ask others, especially his own people, to do the same in their measure.
Hebrews 11:1-40 gives us some insight into the heart of Moses and reveals to us the secret that prompted his faith. He did not choose by sheer force of will or through asceticism, but because he “esteemed” the reproach of Christ greater riches than the treasures of Egypt. The museum of Cairo and the tomb of Tutankhamen prove that no little wealth was meant by these riches. However, that which pertained to Christ (although no doubt only in figure) had more value for Moses’ heart than everything else; it was a greater treasure!
Moses thought that his brethren would certainly admire his self-denial and devotion to their cause. As Acts 7:25 says, “he supposed that his brethren would understand that God would deliver them by his hand.” What terrible disappointment! “They did not understand.” The very Israelite whom he was reproving for wronging his neighbor “pushed him away.” What was the good of having “refused,” “chosen,” and “esteemed,” if this was the result?
Fearing Pharaoh, Moses fled to Midian and sat down near a well. There the most bitter reflections must have weighed on his mind, but he did not lose courage. As he witnessed the vexations to which the daughters of Reuel were exposed, he did not remain engrossed in his own pain but came to their help. Thus he remains in character a deliverer and a servant.
How was all that possible? Hebrews 11:1-40 reveals it: “He looked to the reward.” His eyes were not cast in the direction of the immediate future with its lost advantages and ongoing afflictions. Even at the well of Midian and in the depth of distress, his actions prove that faith was enduring in his heart. He was looking farther ahead and higher up. In fact, the path which he had begun to walk was to lead him to the song of triumph at the Red Sea, to the revelations of Sinai, to the glory reflected on his face, to the intimate relationship with the Lord on Pisgah, and finally to the glorious appearing on the mount of transfiguration.
There is another side to this account. Before going out to his brethren in Egypt, he did not consult the Lord. The Lord’s time had not yet come for the people nor for Moses. It was in his own strength that Moses was going, and this way did not exclude the fear of men. On the contrary, “he turned this way and that way” (Exodus 2:12).
However, in Midian under quiet conditions and alone with God, he would be trained as a shepherd, just as Jacob and Joseph had been trained before him and as David would yet be trained. Moses’ faith was real and deep, but he needed to pass through God’s schooling.
3. THE VISION AT THE AGE OF EIGHTY:
(Exodus 3:1-22; Exodus 4:1-31; Acts 7:30-35).
“The time of the promise drew near which God had sworn to Abraham” (Acts 7:17). Years of silent training had forged the instrument. For Moses, the wilderness of Midian was what the prison had been for Joseph, what Cherith and Sarepta would be for Elijah, and what Arabia would be for Paul.
If in our lives God sometimes allows periods such as these that we cannot understand — if sickness or other circumstances interrupts our work and we are put aside, should we not use such seasons to feed more closely on the Word and to learn in the school of God what we would never learn in the activity and turbulence of our normal lives? Such periods can be wasted on vain regrets or in scattered and futile endeavors; but if we use them wisely, they will form the foundation for blessed service on behalf of the people of God.
God is now about to reveal Himself to Moses and call him to the service for which He had been preparing him from birth. How extraordinary and unique is the moment when a soul feels the presence of God and His holiness in a special way; when he hears His voice distinctively! Such a vision will mark his entire existence from then on, and render it fruitful or sterile according to the response made.
“Come now therefore, and I will send you” (Exodus 3:10). The moment of God has arrived. Formerly Moses wanted to go without waiting for God’s time, but now he is about to hesitate. God does not say “Go” but “Come.” It is with Him, in His company and fellowship that Moses is sent. However, Moses is not disposed to respond. He brings before God four successive objections: Who am I?...I am unable...I am not prepared...I will not know how to act. How many similar excuses have arisen from generation to generation in the hearts of those whom God was calling? “I will be with you” is the peremptory and clear answer which should suffice for every servant. A Gideon, a Jeremiah, the apostles at the feet of their risen Lord, Paul in prison, and how many others have heard this answer and have made the happy experience of the preciousness of God’s presence in the way! For Moses, however, this promise was not sufficient. He raises another objection: “The sons of Israel will say to me: `What is his name?’ What shall I say unto them?” Full of gracious condescension, God then reveals himself as the One who ever is: “I am that I am.” Before, in, and after time, He ever remains the Word which “in the beginning . . . was with God” — Jesus Christ the same, yesterday, today and for ever.
Every necessary instruction is given to Moses but still he is not satisfied. Pleadingly he says: “But behold, they will not believe me” (Exodus 4:1). God then gives him three signs through which his mission is to be accredited:
(1) The staff changed into a serpent which Moses can take by the tail. This is an illustration of the power which God imparts to His instrument in the presence of the enemy.
(2) Moses’ hand that becomes leprous when placed into his bosom and then afterwards is made pure. This shows that God alone can heal the leper and purify the sinner.
3) The water of the Nile (the source of life for the Egyptians) that is changed into blood. This is a proof that judgment is about to come upon this rebellious people.
Moses, however, is still not willing to go: “O my Lord, I am not eloquent, neither before nor since You have spoken to Your servant” (Exodus 4:10). Earlier when he went out of Pharaoh’s court, Moses had been mighty in words, but the years spent in the wilderness taught him the small value of this natural ease of speech. The Lord tells him: “And now go, and I will be with your mouth, and will teach you what you shall say.”
Once more Moses raises an objection, though with more moderation this time (v.13). Compelled by the Lord’s anger, he finally yields; he goes and asks his father-in-law’s permission to leave and go back to Egypt, and prepares his return. It seems, however, that he delays in Midian and again the Lord must remind him to “Go, return to Egypt” (Exodus 4:19). On the way God gives him instructions, and also brings to his attention a secret and deep obstacle — a small sin perhaps, but God sees everything and allows nothing in His servant that is contrary to His clearly revealed Word. As a concession to the Midianites, probably to Zipporah, Moses had not circumcised his son. Now amid the dust and confusion of the caravan, alive with people and animals, Moses becomes ill and is about to die. Zipporah discerns in it — and rightly so — the judgment of God, and hastens to perform the neglected rite of circumcision. Moses is restored in soul and body, and goes to meet Aaron. Together they will carry out the work for which God is sending them. In all likelihood, Zipporah goes back to her father. She will join Moses again at the mountain of God (Exodus 4:25).
What would have become of Moses, had he not obeyed on that supreme day of his life when God called him? No doubt, he would have remained in Midian, an unknown shepherd of whom we would never have heard. Israel would have remained in the bondage of Egypt; or rather God would have used another instrument to deliver the people.
Compelled by the faithful call of God, Moses answered. Through the years, he grew in the intimacy of the one whom he had learned to know as the God of grace who had appeared to him “in the bush” (Deuteronomy 33:16).
THINKING THINGS THROUGH 1. Describe some of the circumstances which God arranged to preserve Moses in spite of Pharaoh’s commandment.
2. Do you face decisions in your life similar to those faced by Moses when he “refused to be called the son of Pharaoh’s daughter?” What do you learn from his example that will help you to make the right decision?
3. Why did God allow a great man like Moses to spend forty years of his life in obscurity, tending sheep?
4. Consider again the four objections raised by Moses when God would send him to deliver the Israelites. How do they compare to objections you may have been using to resist God’s will in your life? What is God’s answer to these objections?