Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to
the mountain of God, even to Horeb.
And the angel of the LORD appeared unto him in a flame of fire out of
the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.
And Moses said, I will now turn aside, and see this great sight, why
the bush is not burnt. Exo 3:1-3
GOD’S MESSAGE FROM THE BUSH
the mountain of God, even to Horeb.
And the angel of the LORD appeared unto him in a flame of fire out of
the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.
And Moses said, I will now turn aside, and see this great sight, why
the bush is not burnt. Exo 3:1-3
GOD’S MESSAGE FROM THE BUSH
This narrative is a chain of glorious wonders. We see here:
An old man called to go out on the great errand of his life. The education of Moses for the great mission of his life lasted eighty years. God never sends forth fruit until the season is fitted for the fruit, and the fruit for the season; when the hour was ready for the man, and the man for the hour, then God sent forth Moses.
The burning bush from which that call was sounded. (1) This was a sign to indicate the peculiar presence of God. (2) It was also a symbol of His people, eminently adapted to encourage the prophet in undertaking their cause.
The angel who uttered this call. We see at the first glance that He is Divine; we next learn that He is an angel; we further find, from a chain of Scripture proofs, that He is Christ.
The covenant under which the Angel gave him his commission. It was the same covenant that had been given to Abraham, Isaac, and Jacob.
The Angel’s name. That name asserts (1) His real existence, (2) His underived existence, (3) His independent existence, (4) His eternity.
The effect to be wrought by the remembrance of His name. (1) It was intended to inspire profoundest reverence for the Being to whom it belongs. (2) It reveals the infinite sufficiency of a Christian’s portion. (3) It gives encouragement to Evangelical enterprise.
(C. Stanford, Symbols of Christ, p. 61)
An old man called to go out on the great errand of his life. The education of Moses for the great mission of his life lasted eighty years. God never sends forth fruit until the season is fitted for the fruit, and the fruit for the season; when the hour was ready for the man, and the man for the hour, then God sent forth Moses.
The burning bush from which that call was sounded. (1) This was a sign to indicate the peculiar presence of God. (2) It was also a symbol of His people, eminently adapted to encourage the prophet in undertaking their cause.
The angel who uttered this call. We see at the first glance that He is Divine; we next learn that He is an angel; we further find, from a chain of Scripture proofs, that He is Christ.
The covenant under which the Angel gave him his commission. It was the same covenant that had been given to Abraham, Isaac, and Jacob.
The Angel’s name. That name asserts (1) His real existence, (2) His underived existence, (3) His independent existence, (4) His eternity.
The effect to be wrought by the remembrance of His name. (1) It was intended to inspire profoundest reverence for the Being to whom it belongs. (2) It reveals the infinite sufficiency of a Christian’s portion. (3) It gives encouragement to Evangelical enterprise.
(C. Stanford, Symbols of Christ, p. 61)
Moses at the Burning Bush
The learning of Egypt was not sufficient to equip Moses for his life-work. He is taken to the solitudes of the wilderness. That is God’s college. All who have done the greatest work in the world have graduated there-Elijah at Horeb, Ezekiel at Chebar, Paul in Arabia, and John in Patmos. God’s workers may take their arts course in the universities, but must take their Divinity course alone with Him. Often in the middle of daily duty we come on the outshining of his Presence. Let us be on the outlook for it, and take off our shoes.
This burning bush has generally been taken as the emblem of the Church amid the fires of tribulation; but there is a deeper meaning. The fire was the token of God’s presence. The bush was unconsumed, because God’s love is its own fuel. Notice the successive steps: “I have seen;” “heard;” “know;” “am come down;” “will send.” The “cry” of the previous chapter is answered by the “coming down” of this. See Luk_18:7 (F.B. Meyer)
Luk 18:7 And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?
This burning bush has generally been taken as the emblem of the Church amid the fires of tribulation; but there is a deeper meaning. The fire was the token of God’s presence. The bush was unconsumed, because God’s love is its own fuel. Notice the successive steps: “I have seen;” “heard;” “know;” “am come down;” “will send.” The “cry” of the previous chapter is answered by the “coming down” of this. See Luk_18:7 (F.B. Meyer)
Luk 18:7 And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?
In the Midst of Common Toil
The vision came in the midst of common toil, and that is where the Lord delights to give His revelations. He seeks a man who is on the ordinary road, and the Divine fire leaps out at his feet. The mystic ladder can rise from the market place to Heaven. It can connect the realm of drudgery with the realms of grace.
My Father God, help me to expect Thee on the ordinary road. I do not ask for sensational happenings. Commune with me through ordinary work and duty. Be my Companion when I take the common journey. Let the humble life be transfigured by Thy presence.
Some Christians think they must be always up to mounts of extraordinary joy and revelation; this is not after God’s method. Those spiritual visits to high places, and that wonderful intercourse with the unseen world, are not in the promises; the daily life of communion is. And it is enough. We shall have the exceptional revelation if it be right for us.
There were but three disciples allowed to see the transfiguration, and those three entered the gloom of Gethsemane. No one can stay on the mount of privilege. There are duties in the valley. Christ found His life-work, not in the glory, but in the valley and was there truly and fully the Messiah. The value of the vision and glory is but their gift of fitness for work and endurance.
(Streams in the Desert)
My Father God, help me to expect Thee on the ordinary road. I do not ask for sensational happenings. Commune with me through ordinary work and duty. Be my Companion when I take the common journey. Let the humble life be transfigured by Thy presence.
Some Christians think they must be always up to mounts of extraordinary joy and revelation; this is not after God’s method. Those spiritual visits to high places, and that wonderful intercourse with the unseen world, are not in the promises; the daily life of communion is. And it is enough. We shall have the exceptional revelation if it be right for us.
There were but three disciples allowed to see the transfiguration, and those three entered the gloom of Gethsemane. No one can stay on the mount of privilege. There are duties in the valley. Christ found His life-work, not in the glory, but in the valley and was there truly and fully the Messiah. The value of the vision and glory is but their gift of fitness for work and endurance.
(Streams in the Desert)
But this is that which was spoken by the prophet Joel;
And it shall come to pass in the last days, saith God, I will pour out of
my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall
dream dreams:
And on my servants and on my handmaidens I will pour out in those
days of my Spirit; and they shall prophesy: Act 2:16-18
The first Gospel Sermon
And it shall come to pass in the last days, saith God, I will pour out of
my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall
dream dreams:
And on my servants and on my handmaidens I will pour out in those
days of my Spirit; and they shall prophesy: Act 2:16-18
The first Gospel Sermon
There are four links in St. Peter’s chain of evidence. The first two, lying within the knowledge of his hearers, are briefly handled; the last two, being facts lying outside their observation, are confirmed at length by Scripture and living testimony.
God’s hand first appeared in the public ministry of Jesus by the miracles which He had wrought. On these proofs the preacher had no need to dwell. They were known to all.
But now came the stumbling block with the audience. This Man of Nazareth, the fame of whose words had filled Palestine, had been by the national rulers solemnly adjudged a cheat and a blasphemer; and the people in a fickle hour had turned upon their former favourite, and demanded His blood. Nakedly Peter recalls the harsh and horrid deeds of seven weeks before, and bluntly charges them on the crowd before him, so that each man’s share in that Friday’s work might rise up out of memory before his soul and tear his conscience with remorse and shame. Only his proof of the Messiahship of the Crucified is still far too incomplete to justify his dwelling on so irritating a theme, and therefore, without giving time for pause, or even breaking off his sentence, he goes on to announce--
That novel and astounding fact of resurrection, by which God had set His seal for ever beyond all cavil to the innocence and the claims and sonship of the Lord Jesus, "whom God raised up." What any devout and thoughtful Jew ought to have been looking for, as the chief mark of Messiah when He came, as God’s crowning attestation to David’s Son, could not be a thing incredible when at last affirmed of a Man who declared to the death that He was Messiah. If Jesus should be after all what He said He was, God must have raised Him up; but God had raised Him up, "whereof," adds the preacher, "we all are witnesses."
One more proof, and only one, remained. David had not ascended into heaven to sit there in the seat of supreme, celestial monarchy and thence subdue all earthly foes; but Peter was prepared to say that Jesus had. In the change which the anointing Holy Ghost had wrought, the disciples were living proofs that their Master, though refused, baffled, slain on earth, had been exalted and enthroned in heaven, and had received of the Father—what He had now sent down to them—the promise of the Holy Ghost. Pentecost itself is the supreme demonstration of Peter’s thesis that Jesus is the Christ; for on Jesus’ friends, and. on none else, has come what prophets promised and the just have waited for.
(J. Oswald Dykes, From Jerusalem to Antioch, p. 63)
God’s hand first appeared in the public ministry of Jesus by the miracles which He had wrought. On these proofs the preacher had no need to dwell. They were known to all.
But now came the stumbling block with the audience. This Man of Nazareth, the fame of whose words had filled Palestine, had been by the national rulers solemnly adjudged a cheat and a blasphemer; and the people in a fickle hour had turned upon their former favourite, and demanded His blood. Nakedly Peter recalls the harsh and horrid deeds of seven weeks before, and bluntly charges them on the crowd before him, so that each man’s share in that Friday’s work might rise up out of memory before his soul and tear his conscience with remorse and shame. Only his proof of the Messiahship of the Crucified is still far too incomplete to justify his dwelling on so irritating a theme, and therefore, without giving time for pause, or even breaking off his sentence, he goes on to announce--
That novel and astounding fact of resurrection, by which God had set His seal for ever beyond all cavil to the innocence and the claims and sonship of the Lord Jesus, "whom God raised up." What any devout and thoughtful Jew ought to have been looking for, as the chief mark of Messiah when He came, as God’s crowning attestation to David’s Son, could not be a thing incredible when at last affirmed of a Man who declared to the death that He was Messiah. If Jesus should be after all what He said He was, God must have raised Him up; but God had raised Him up, "whereof," adds the preacher, "we all are witnesses."
One more proof, and only one, remained. David had not ascended into heaven to sit there in the seat of supreme, celestial monarchy and thence subdue all earthly foes; but Peter was prepared to say that Jesus had. In the change which the anointing Holy Ghost had wrought, the disciples were living proofs that their Master, though refused, baffled, slain on earth, had been exalted and enthroned in heaven, and had received of the Father—what He had now sent down to them—the promise of the Holy Ghost. Pentecost itself is the supreme demonstration of Peter’s thesis that Jesus is the Christ; for on Jesus’ friends, and. on none else, has come what prophets promised and the just have waited for.
(J. Oswald Dykes, From Jerusalem to Antioch, p. 63)
THE PROMISE OF THE HOLY SPIRIT
IN HIS sermon, on the Day of Pentecost, the Apostle Peter quoted the latter part of this prediction by the Prophet (Joe_2:28).
Joe 2:28 And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:
Joe 2:29 And also upon the servants and upon the handmaids in those days will I pour out my spirit.
Not much is known of this prophet, who probably lived in Judah during the reign of Uzziah. But evidently his anticipation of the outpouring of the Divine Spirit had its fulfilment in those memorable scenes in which the Christian Church was born.
Before the Day of Pentecost, the Holy Spirit had descended only upon the elect souls of the Hebrew race—upon Abraham and Moses, upon Samuel and Elijah, upon Isaiah and others of the prophets. This supreme gift of God was reserved in those days for the spiritual aristocracy of Israel, for the men who were called to eminent office and responsibility, as kings, prophets, or leaders. But Joel said that the time would come when the Holy Spirit who had been reserved for the few, was to be poured out upon the many—the young men and maidens would prophesy; even the slaves and the most despised classes of the community would partake of the Divine experience.
Whatever Pentecost means—it is open to the reception and enjoyment of us all, "Every one of you," said St. Peter, "shall receive the gift of the Holy Ghost." To you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call (Act_2:38-39). Let us take this to heart.
Act 2:38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
Act 2:39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.
Some years ago, electricity was the perquisite of the few, but now the poorest girl or lad may utilize it and be carded along in the electric car; and it is the boast of our scientists and inventors that they are able to bring the benefits of their discoveries within the reach of the most needy amongst us. And Pentecost resembles this, in that the forces and gifts of the Eternal Spirit are now within the grasp of the feeblest hand which is stretched out to appropriate them. But there must be first the putting away of evil, the emptying of our hearts, the hunger and thirst of the soul for righteousness, before God can give us our share in the Gift which was made once for all to the Church, but must be claimed by each successive believer.
(Our Daily Walk)
Joe 2:28 And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:
Joe 2:29 And also upon the servants and upon the handmaids in those days will I pour out my spirit.
Not much is known of this prophet, who probably lived in Judah during the reign of Uzziah. But evidently his anticipation of the outpouring of the Divine Spirit had its fulfilment in those memorable scenes in which the Christian Church was born.
Before the Day of Pentecost, the Holy Spirit had descended only upon the elect souls of the Hebrew race—upon Abraham and Moses, upon Samuel and Elijah, upon Isaiah and others of the prophets. This supreme gift of God was reserved in those days for the spiritual aristocracy of Israel, for the men who were called to eminent office and responsibility, as kings, prophets, or leaders. But Joel said that the time would come when the Holy Spirit who had been reserved for the few, was to be poured out upon the many—the young men and maidens would prophesy; even the slaves and the most despised classes of the community would partake of the Divine experience.
Whatever Pentecost means—it is open to the reception and enjoyment of us all, "Every one of you," said St. Peter, "shall receive the gift of the Holy Ghost." To you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call (Act_2:38-39). Let us take this to heart.
Act 2:38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
Act 2:39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.
Some years ago, electricity was the perquisite of the few, but now the poorest girl or lad may utilize it and be carded along in the electric car; and it is the boast of our scientists and inventors that they are able to bring the benefits of their discoveries within the reach of the most needy amongst us. And Pentecost resembles this, in that the forces and gifts of the Eternal Spirit are now within the grasp of the feeblest hand which is stretched out to appropriate them. But there must be first the putting away of evil, the emptying of our hearts, the hunger and thirst of the soul for righteousness, before God can give us our share in the Gift which was made once for all to the Church, but must be claimed by each successive believer.
(Our Daily Walk)
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