But Moses replied, "You must also provide us with sacrifices and burnt offerings to present to the LORD our God. Sermons
I. THE LAST OF THE ADMONITORY PLAGUES (vers. 21-24). The plagues, viewed as trials of Pharaoh's character, end with this one. The death of the first-born was a judgment, and gave Pharaoh no further space for repentance. We may view this last of the nine plagues: 1. As awful in itself. Whatever its natural basis, the preternatural intensity of the darkness now brought upon the land told plainly enough that it was one of the wonders of Jehovah. For three whole days no one human being in Egypt saw another, even artificial light, it would appear, failing them in their necessity. The fearfulness of the plague was heightened to those stricken by it by the fact that the Israelites "had light in their dwellings"; also by the fact that the sun in his different phases was the chief object of their worship. When one reflects on the terrors which accompany darkness in any case; on the singular effect it has in working on the imagination, and in intensifying its alarms, it will be felt how truly this was a plague laid upon the heart (Exodus 9:14). Darkness suddenly descending on a land invariably awakens superstitious fears, fills multitudes with forebodings of calamity, creates apprehensions of the near approach of the day of judgment; what, then, would be the effect on the Egyptians when they "saw their crystal atmosphere and resplendent heavens suddenly compelled to wear an aspect of indescribable terror and appalling gloom"? We may gather how great was the distress from the fact of the king being compelled, after all that had happened, again to send for Moses (ver. 24). 2. As symbolic of a spiritual condition. Egypt was enveloped in the wrath of God. The stroke of that wrath, which might have been averted by timely repentance, was about to descend in the destruction of the first-born. Darkness was in the king's soul. The darkness of doom was weaving itself around his fortunes. Of all this, surely the physical darkness, which, like a dread funeral pall, descended on the land, must be taken as a symbol. When Christ, the sin-bearer, hung on Calvary, a great darkness, in like manner, covered the whole land (Matthew 27:45). The darkness without was but the symbol of a deeper darkness in which Christ's spirit was enveloped. The sinner's condition is one of darkness altogether. He is dark spiritually (2 Corinthians 4:4, 6). He is dark, as under the wrath of God (Ephesians 2:3). God's people are "children of light," but the transgressor's soul is buried in deadliest gloom (Ephesians 5:8). The place of woe is described as "the outer darkness" (Matthew 25:30). II. PHARAOH'S LAST ATTEMPT (vers. 24-27). 1. It was made under dire compulsion. The darkness had shaken his heart to its foundations. It is noteworthy that each of these three last plagues extorted from him a full or partial consent. The lesser plagues, severe though they were, had not had this effect. He could hold out under two, and in one case under three of them. 2. It was, like the former, an attempt at compromise. He would let the "little ones" go, but the flocks and herds were to be left; an absurd prohibition, when the object was to sacrifice. It is made painfully evident that Pharaoh's judgment has left him; that he has become absolutely reckless; that he is no longer his own master; that he is being driven by his passions in opposition to all right reason and prudence; that the end, accordingly, is very near. 3. It testifies to his increasing hardness. (1) There is on this occasion no confession of sin. (2) Neither does Pharaoh concede the whole demand. (3) He ends the scene with violence, ordering Moses never to appear again before him, under penalty of death. III. PHARAOH'S REPROBATION (ver. 29). Moses took Pharaoh at his word. "Thou hast spoken well; I will see thy face no more." God's work with this great, bad man was ended, save as the judgment for which he had prepared himself was now to be inflicted upon him. He had not been given up till every conceivable means had been exhausted to bring him to repentance. He had been tried with reason and with threatening; with gentleness and with severity; with mercy and with judgments. He had been reproved, expostulated with, warned, and frequently chastised. His prayers for respite had in every case been heard. He had been trusted in his promises to let Israel go, and when he had broken them was still forborne with and trusted again. Plagues of every kind had been sent upon him. He had suffered incalculable loss, had endured sore bodily pain, had been shaken in his soul with supernatural terrors. His first plea, of ignorance, and his second, of want of evidence, had been completely shattered. He had been made to confess that he had sinned, and that Jehovah was righteous. Yet under all and through all he had gone on hardening himself, till, finally, even God could wring no confession of sin from him, and his mind had become utterly fatuous, and regardless of consequences. What more was to be done with Pharaoh? Even that which must be done with ourselves under like circumstances - he was rejected, reprobated, given over to destruction. "Cut it down; why cumbereth it the ground?" (Luke 13:7). It was the same fate which overtook Israel when the nation became finally corrupt and hardened. - J.O.
Thou must give us also sacrifices. 1. God's instruments of redemption seek not only liberty of persons, but of means, to serve Him.2. Due worship and true sacrifice to God are the scope of all God's redeemed (ver. 25). 3. God's ministers must be resolute for all, and not bate a jot of what God requires. Not a hoof. 4. All the exactions of God's instruments must be aimed at God's service truly. 5. God's servants know not themselves, but depend upon His discovery for what they must offer to Him (ver. 26). (G. Hughes, B. D.) 1. This reluctance is seen in the judgments that are sent to overcome it. 2. This reluctance is seen in the mercy that is despised. 3. This reluctance is seen in the faithful ministries that are rejected. 4. That men resist these judgments, etc., is complete evidence of their great reluctance to surrender all for Him. (1) (2) (3) II. THE REASONS OF THIS RELUCTANCE ON THE PART OF MAN TO YIELD COMPLETE OBEDIENCE TO THE CLAIMS OF GOD. These reasons are obvious. 1. Depravity of nature. 2. Pride of heart. 3. Selfishness of motive. 4. Obstinacy of will. III. THE FOLLY OF THIS RELUCTANCE ON THE PART OF MAN TO YIELD COMPLETE OBEDIENCE TO THE CLAIMS OF GOD. 1. Because it provokes painful judgments. 2. Because it is useless to contend with God. 3. Because final overthrow is its certain outcome.Lessons: 1. That man will consent to any terms rather than yield a complete submission to the will of God. 2. That God will only be satisfied by an entire surrender to His will. (J. S. Exell, M. A.) II. THAT MEN ENDEAVOUR TO COMPROMISE THE SERVICE OF GOD BY AN OCCASIONAL PERFORMANCE OF DUTY. III. THAT MEN ENDEAVOUR TO COMPROMISE THE SERVICE OF GOD BY A PUBLIC PROFESSION OF IT ACCOMPANIED WITH PRIVATE RESERVATIONS. IV. THAT MEN ENDEAVOUR TO COMPROMISE THE SERVICE OF GOD BY EXCLUDING IT FROM THEIR WORLDLY PURSUITS.Lessons: 1. That men must not compromise the service of God. 2. That ministers must warn men against compromising "the service of God. (J. S. Exell, M. A.) I.II. III. (J. S. Exell, M. A.) (G. F. Pentecost, D. D.) I. First, then, Christ will have THE WHOLE MAN. In His people whom He has purchased with His blood He will reign without a rival. No sin is to be spared; no service shunned; no power unconsecrated. II. This is equally true of THE WHOLE CHURCH as of the whole man — "Not an hoof shall be left behind." When I come to the matter of redemption it seems to me that whatever Christ's design was in dying, that design cannot be frustrated, nor by any means disappointed. All that His heavenly Father gave Him shall come to Him. Iii. Jesus Christ will not only have all of a man, and all the men He bought, but He will have ALL THAT EVER BELONGED TO ALL THESE MEN. That is to say, all that Adam lost Christ will win back, and that without the diminution of a single jot or tittle, Not an inch of Paradise shall be given up, nor even a handful of its dust resigned. Christ will have all, or else He will have none. IV. CHRIST WILL HAVE THE WHOLE EARTH. ( C. H. Spurgeon.) ( C. H. Spurgeon.) I. THE TRUTH SUGGESTED THAT OUR DELIVERANCE WILL BE COMPLETE. 1. Our natures will be entirely freed from the thraldom of sin. Every power of body, mind, and soul will ultimately escape from the dominion of evil. 2. Our families shall be saved. 3. The whole Church shall be saved. II. THE ENCOURAGEMENT THAT MAY BE DERIVED FROM THIS TRUTH. We need encouragement. The bondage is often bitter, and hope fails. The enslavers powerful and the chains strong. But a deliverance, complete, triumphant, and eternal, is sure. This ought to lead us — 1. To live in the expectation of perfect freedom from all evil. 2. To continue to strive, believe, and pray for it. 3. To pray and labour zealously for the salvation of our families. 4. To sympathize with and aid the weak and lowly in the Church. (W. O. Lilley.) 1. The continuance of our life on earth. 2. The new circumstances in which we shall be placed. 3. The particular duties which will be required of us. II. SOME THINGS ARE CERTAIN IN THE FUTURE. 1. The obligation of service. 2. Special opportunities of service. 3. Adequate directions for services. III. SOME THINGS ARE NECESSARY FOR THE FUTURE. 1. Diligent preparation of heart. 2. Humble dependence on God. 3. Hopeful anticipation of better things to come. (B. Dale, M. A.) II. Notice, THAT IT IS MORE THAN TAKING WEALTH ON TO RELIGIOUS GROUND. It is distinctly taking it out for the purpose of serving the Lord. Not that the Lord is to have a portion; but that it is all held at His call, for, says Moses, "We know not with what we must serve the Lord." It may be that He will want few, it may be that He will want many sacrifices. We must hold all subject to His call. This is a high standard to hold up before us; but it is without question the true one. I do not believe God grudges to His children any comfort which may be had out of wealth honestly and righteously won from the world; but without doubt the Lord does insist that the necessities of His service must first be met, before we can indulge ourselves. How far we must allow ourselves to go in self-provision is a question that can be easily settled by the man or woman who is honestly out-and-out — spirit, soul, body, and property — for the Lord. (G. F. Pentecost, D. D.) A Poor Man's Cry, and what came of It The Hardening in the Sacred Scripture. Exposition of Chap. Iii. (ii. 28-32. ) Exodus |
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