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Feb 24 0055 Thus says Jehovah Thus says Pharaoh
55_Thus_says_Jehovah_Thus_says_Pharaoh Ex 5:1 Afterward Moses and Aaron went and said to Pharaoh, “Thus says the Lord, the God of Israel, ‘Let my people go, that they may hold a feast to me in the wilderness.’” 10, 11 So the taskmasters and the foremen of the people went out and said to the people, “Thus says Pharaoh, ‘I will not give you straw. 11 Go and get your straw yourselves wherever you can find it, but your work will not be reduced in the least.’” We have all seen a policeman raising his hand to stop a massive 32-tire truck speeding toward him. The scene seems implausible—what could stop such immense power? Yet the truck halts, not because of the policeman’s physical strength, but because of the authority he represents. The weight of the government stands behind his gesture. Authority triumphs over brute power. This image is reflected in the confrontation between Pharaoh’s earthly power and Moses’ divinely given authority in Exodus 5:1-10. Moses and Aaron, the representatives of the enslaved Israelites, enter the grand court of Pharaoh. Moses, once a prince of Egypt, now returns as the voice of God to demand freedom for his people. They deliver the message with crisp authority: “Thus says the Lord, the God of Israel: Let my people go, that they may hold a feast to me in the wilderness.” These words are a direct command from God, underscoring the source of Moses’ authority. Pharaoh’s response is a defiant question: “Who is the Lord, that I should obey his voice and let Israel go? I do not know the Lord, and moreover, I will not let Israel go.” Pharaoh’s ignorance reflects his hardened heart and the arrogance of power unchecked by reverence for God. He refuses to acknowledge Israel’s God and obey the divine command because then he would have to acknowledge his sin in oppressing the children of Israel unjustly. This question—“Who is the Lord?”—becomes the crux of the plagues that follow. Through them, God answers Pharaoh emphatically: “That you may know that I am the Lord.” Moses and Aaron repeat their request, giving Pharaoh good reasons for his acquiescence: “The God of the Hebrews has met with us. Please let us go three days' journey into the wilderness that we may sacrifice to the Lord our God, lest he fall upon us with pestilence or with the sword.” Their tone is humble, their argument reasonable. They request only a temporary reprieve, not a permanent departure, and point to the impossibility of disobeying the instructions of their God. Yet Pharaoh remains unmoved. To him, the Israelites are mere laborers, valuable only for the wealth they produce. He views their request as a sign of idleness and responds with cruelty. In response to their request, Pharaoh increases their burden, no longer allowing his people to provide the Israelites with straw. Straw being an essential component in brick-making, it would be impossible for the Israelites to both gather enough of it by themselves and still meet their daily quota. The world attempts to stifle the spirit’s cry for freedom by piling on more work. When
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Feb 25 0056_Which “I” do we listen to
56_Which “I” do we listen to Ex 5:2 But Pharaoh said, “Who is the Lord, that I should obey his voice and let Israel go? I do not know the Lord, and moreover, I will not let Israel go.” Ex 5:22,23 Then Moses turned to the Lord and said, “O Lord, why have you done evil to this people? Why did you ever send me? 23 For since I came to Pharaoh to speak in your name, he has done evil to this people, and you have not delivered your people at all.” Ex 6:6-8 Say therefore to the people of Israel, ‘I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from slavery to them, and I will redeem you with an outstretched arm and with great acts of judgment. 7 I will take you to be my people, and I will be your God, and you shall know that I am the Lord your God, who has brought you out from under the burdens of the Egyptians. 8 I will bring you into the land that I swore to give to Abraham, to Isaac, and to Jacob. I will give it to you for a possession. I am the Lord.’” Mother Teresa of Calcutta once said, “Listen in silence because if your heart is full of other things you cannot hear the voice of God.” This is a timeless truth: the voices we listen to shape our faith, our decisions, and ultimately our destiny. In Exodus 6:6-8, Moses finds himself caught in a cacophony of voices. On the one hand, God’s voice proclaimed His promises: “I will bring you out from under the burdens of the Egyptians…” On the other hand was the defiant voice of Pharaoh, declaring, “I will not let Israel go.” There was Moses’ own voice, filled with despair: “Since I came to Pharaoh to speak in your name, he has done evil to this people.” These three voices are representative of our own experiences in life. There is the voice of opposition from the world, the voice of doubt within ourselves, and the voice of assurance from God. The question is, which “I” do we listen to? Pharaoh’s voice is the voice of rebellion. It represents resistance to the will of God, a refusal to follow His plans. This voice can come from those around us—friends, adversaries, or those in power. It seeks to intimidate us, breed fear, and discourage us from obeying God. We need to expect this, so that we do not become discouraged. The Lord has warned us, “In the world you will have tribulation.” We should not expect the world, which is in rebellion against God, to encourage us in doing His will. Then there is our own voice—the voice of self-doubt. Like Moses, we can easily become disheartened when our efforts seem to make things worse. “Since I came to Pharaoh to speak in your name,” Moses lamented, “he has done evil to this people.” When we focus on our limitations or the immediate outcome of our
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Feb 26 0057_Dangers of procrastination
57_Dangers of procrastination Ex 8:5-10 And the Lord said to Moses, “Say to Aaron, ‘Stretch out your hand with your staff over the rivers, over the canals and over the pools, and make frogs come up on the land of Egypt!’” 6 So Aaron stretched out his hand over the waters of Egypt, and the frogs came up and covered the land of Egypt. 7 But the magicians did the same by their secret arts and made frogs come up on the land of Egypt. 8 Then Pharaoh called Moses and Aaron and said, “Plead with the Lord to take away the frogs from me and from my people, and I will let the people go to sacrifice to the Lord.” 9 Moses said to Pharaoh, “Be pleased to command me when I am to plead for you and for your servants and for your people, that the frogs be cut off from you and your houses and be left only in the Nile.” 10 And he said, “Tomorrow.” Moses said, “Be it as you say, so that you may know that there is no one like the Lord our God. J.C. Ryle, the first Anglican bishop of Liverpool, once said, "Tomorrow is the devil's day, but today is God's. Satan does not care how spiritual your intentions are, or how holy your resolutions, if only they are determined to be done tomorrow." These words reveal one of the most dangerous spiritual pitfalls—procrastination. We may have the best intentions. Our desire may be to obey God. But the depth and sincerity of that desire are suspect if we delay. Delay can cause us to miss the opportunities He places before us. Procrastination is more than poor time management; it often indicates unbelief, fear, or laziness, which has eternal consequences. In Exodus 8:5-10, we encounter a striking example of procrastination. Pharaoh, ruler of Egypt, was in the middle of a national crisis. Frogs had invaded the land. His palace, his officials' homes, and even the very beds of his people were infested. This was no minor inconvenience but a severe disruption of daily life. Convinced that this was a divine plague in retaliation for his deliberate disobedience to God’s command, Pharaoh summoned Moses and begged him to pray that God would remove the frogs. But when Moses asked Pharaoh to specify the timing for this deliverance, the astonishing answer was “Tomorrow.” Why would Pharaoh wait another day to be freed from such torment? It is baffling, yet this reflects a deeply ingrained human tendency. Pharaoh’s procrastination demonstrates the deceptive power of sin. Often, the evil one does not urge us to outright reject God but subtly persuades us to delay our obedience. “Tomorrow” becomes our default answer. As day follows day, our hearts grow harder, and our opportunities to respond diminish. Procrastination is no new phenomenon. In Acts 24, we read of the procrastination of Felix, the Roman governor of Judea. Felix was familiar with the ways of the Jews and convinced of Paul's innocence. Yet, instead of freeing Paul, Felix postponed the decision initially. Later, Felix and his wife Drusilla
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Feb 27 0058_Beware of half measures
58_Beware of half-measures Ex 8:24,25 And the Lord did so. There came great swarms of flies into the house of Pharaoh and into his servants' houses. Throughout all the land of Egypt the land was ruined by the swarms of flies. 25 Then Pharaoh called Moses and Aaron and said, “Go, sacrifice to your God within the land.” Picture a bird in a cage. Imagine the captor taking the cage outside and leaving the door wide open, knowing that there is a string attached to the bird’s leg. The bird feels the call of freedom, hops out of the cage, spreads its wings, and tries to fly towards the open sky. But the cruel string abruptly halts its flight. The door is open, but it is still bound to the cage. This vivid picture reflects Pharaoh's behavior when God commanded him to let Israel go. Moses carried a clear command from God as he stood before Pharaoh: "Let my people go, that they may hold a feast to me in the wilderness." This command is layered with divine truths. First, the Israelites did not belong to Pharaoh, for they were bound by covenant to the Lord. Second, their release was a divine decree from the King of Heaven to the king of Egypt. Third, everything the Israelites possessed—family, livestock, and lives—was wholly devoted to God, and could not be left behind. Lastly, they could not worship God in Egypt, where cattle were looked down upon. Only outside it, in the wilderness, could they sacrifice freely to the Lord. At first, Pharaoh refused point-blank to let them go. After the plague of flies, Pharaoh conceded their claim slightly: "You may go, but don’t go very far." Later, as hail destroyed the land, he made another false promise to let them go. The next concession in the face of God’s power was to let the Israelites worship God but only within Egypt’s borders. Still later, when locusts threatened to consume Egypt, Pharaoh’s servants begged him to relent. His response was permission for only the men to leave. Later, he offered to let the men go, while the women, children, and livestock remained in Egypt. By the time darkness engulfed Egypt, Pharaoh grudgingly agreed to let the families go but demanded the livestock stay behind. God’s claim over His people was absolute. He had a right to their worship, their separation, and their service. But Pharaoh, a man entrenched in pride and power, sought to bargain with God. Each compromise was Pharaoh’s attempt to retain control, even as God displayed His unmatched power. Pharaoh cunningly designed an illusion of freedom while keeping the Israelites tethered to his bondage. Pharaoh's half-measures reflect our enemy’s mode of operation. Satan doesn’t always block us outright from worshiping God; instead, he offers compromises. He persuades us that we can truly worship God with strings attached. Like Pharaoh holding back the livestock, the enemy tempts us to hold something back from God. He reassures us that we can be enslaved in some areas while professing freedom in Christ. He whispers, “Go ahead and serve God, but stay tied
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Feb 28 0059-Vessels of wrath or Vessels of mercy
59_Vessels of wrath or Vessels of mercy Ex 9:15-17 For by now I could have put out my hand and struck you and your people with pestilence, and you would have been cut off from the earth. 16 But for this purpose I have raised you up, to show you my power, so that my name may be proclaimed in all the earth. 17 You are still exalting yourself against my people and will not let them go. Rom 9: 22 What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, 23 in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory? Both diamonds and coal are formed from carbon, but their outcomes are determined by the difference in pressure and time. Pharaoh, like coal, chose the path that was easier for his flesh. He resisted repentance and remained in his natural state—hardened, fuel for the fire. In contrast, Moses submitted his dearest dreams of being Israel’s deliverer to God, and remained a humble and unknown shepherd in the back of the desert for forty long years. He came out as a raw diamond. Truly, those who submit to God's refining process, like carbon under intense pressure, are his chosen vessels of mercy. They are precious and become radiant jewels for God’s glory. The parable of carbon shows that the very same material is transformed into very different forms depending on the process it undergoes. The story of Pharaoh, as recounted in Exodus 7–10, serves as a sobering example of a vessel of wrath, a man who deliberately chose not to submit to God’s known will and express commandment. Ultimately, he became an example of God’s judgment to the world, like one set apart to demonstrate His power and justice. The question that many people ask at once is: If God hardens the hearts of some, how can they be held accountable? How can He justly condemn them? Against the context of God’s goodness and love, already set forth plainly in the previous chapters, Romans 9:18-21 asserts God's sovereign right to do as he wishes, as long as he does no injustice. “Hath not the potter power over the clay, of the same lump to make one vessel unto honor and another unto dishonor?” God cannot do anything unjust or wrong. The right of the just and good Creator to create everything according to his plan is indisputable, and to be reverently acknowledged by all creation without murmuring and rebellion. It is crucial to note the distinction between the preparation of vessels for wrath and vessels for mercy. In Romans 9:22, the phrase "vessels of wrath fitted to destruction" is in the passive voice, implying that these vessels are prepared for destruction, not directly by God, but through their own choices and actions. In contrast, Romans 9:23 speaks of "vessels of mercy, which He had prepared beforehand for glory," using the active voice, where God is the one actively working. While God is sovereign,
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Mar 02-0061-My refuge and my fortress
61_My refuge and my fortress Ps 78:4-8 We will not hide them from their children, but tell to the coming generation the glorious deeds of the Lord, and his might, and the wonders that he has done. 5 He established a testimony in Jacob and appointed a law in Israel, which he commanded our fathers to teach to their children, 6 that the next generation might know them, the children yet unborn, and arise and tell them to their children, 7 so that they should set their hope in God and not forget the works of God, but keep his commandments; 8 and that they should not be like their fathers, a stubborn and rebellious generation, a generation whose heart was not steadfast, whose spirit was not faithful to God. Ps 78:72 With upright heart he shepherded them and guided them with his skillful hand. In the desert, shade is life. A traveler caught in the scorching sun finds relief under the wide branches of a tree. The tree doesn’t move the sun away, but it provides a refuge from its burning rays. When God took the children of Israel out of Egypt into the wilderness of Sinai, he didn’t take away the harsh realities. But he was their shelter and protection. When the children of Israel came to Egypt, their men were only 72 in number. At the time of their departure, their number had risen to 600,000. This was also the fulfillment of God’s promises to their fathers. Gen 17:2 God told Abraham, "I will make My covenant between Me and you, and will multiply you exceedingly." To Isaac he said, Gen 26:4, "And I will make your descendants multiply as the stars of heaven; I will give to your descendants all these lands; and in your seed all the nations of the earth shall be blessed.” To Jacob Gen 35:11, the promise came: "I am God Almighty. Be fruitful and multiply; a nation and a company of nations shall proceed from you, and kings shall come from your body.” Pharaoh did everything in his power to keep the Israelites down, but to no avail. Hostility and opposition and downright persecution all failed to thwart God’s plan or prevent the power of his blessing. Balaam realized that too late. Numbers 23:8 “But how can I curse those whom God has not cursed? How can I condemn those whom the LORD has not condemned?” Knowing the power of God, and our calling to his blessing, we should live without fear. We have been given the spirit of love, power and a sound mind by the living God who does whatever is pleasing to him, in heaven and on earth. We need only to serve him faithfully in love, growing in our knowledge of him through obedience, without being dismayed by our outward circumstances. Joseph sent wagons to carry his father Jacob and his family into Egypt. But at their departure, the great multitude went out on foot. Ex 12:37 And the people of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides women and
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Mar 03-0062-Fear not, stand firm
62_Fear not, stand firm Exodus 14:10-14 When Pharaoh drew near, the people of Israel lifted up their eyes, and behold, the Egyptians were marching after them, and they feared greatly. And the people of Israel cried out to the Lord. 11 They said to Moses, “Is it because there are no graves in Egypt that you have taken us away to die in the wilderness? What have you done to us in bringing us out of Egypt? 12 Is not this what we said to you in Egypt: ‘Leave us alone that we may serve the Egyptians’? For it would have been better for us to serve the Egyptians than to die in the wilderness.” 13 And Moses said to the people, “Fear not, stand firm, and see the salvation of the Lord, which he will work for you today. For the Egyptians whom you see today, you shall never see again. 14 The Lord will fight for you, and you have only to be silent.” Fear not, stand firm. These words echo across the centuries, strengthening those who face trials and tribulations. They summon us to trust, not in our circumstances or strength, but in the Lord’s unshakable promises. Corrie Ten Boom, a Dutch Christian who endured the horrors of a Nazi concentration camp, often shared an exchange she had with her father as a young girl. One day, as a young girl, she expressed her worry that she would not have the courage to be a martyr. Her father, a wise and faithful man, asked her a simple question: "Corrie, when you are about to take a train, when do I give you the ticket?" She thought for a moment and replied, "Just before I get on the train." Her father nodded and said, "Exactly. And our wise Father in heaven knows when we’re going to need things too. Don’t run ahead of Him, Corrie. When the time comes that some of us will have to die, you will look into your heart and find the strength you need – just in time." This was one of the truths that anchored Corrie through terrible trials. God’s strength and provision met her at the exact moment of need—not before, but never late. It’s a lesson as old as the story of the Israelites at the Red Sea. The Israelites, newly freed from the chains of Egyptian bondage, find themselves standing before the mighty flow of the Red Sea. Behind them is the deafening thunder of hooves and the clatter of Pharaoh’s chariots. The same Pharaoh who had grudgingly released them after the devastating plagues is now in furious pursuit. The people are trapped and terrified. Understandably, they scream at Moses, “Was it because there were no graves in Egypt that you brought us to the desert to die?” Fear has a way of making us forget. Just hours earlier, they had witnessed God’s mighty hand against the firstborn of Egypt. It produced an instantaneous turnaround in Pharaoh’s stance, paving the way for their immediate departure from Egypt. They had watched as the Lord spared their firstborn while Egypt mourned
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Mar 04-0063-The song of the redeemed
63_The song of the redeemed Ex 15:1-3 Then Moses and the people of Israel sang this song to the Lord, saying, “I will sing to the Lord, for he has triumphed gloriously; the horse and his rider he has thrown into the sea. 2 The Lord is my strength and my song, and he has become my salvation; this is my God, and I will praise him, my father's God, and I will exalt him. 3 The Lord is a man of war; the Lord is his name. Philip Bliss was one of the most gifted hymn writers of the 19th century. His legacy, is one of triumph through tragedy. On December 29, 1876, at the age of 38, Bliss and his wife Lucy were aboard the Pacific Express train, traveling to Chicago for a ministry engagement. As the train attempted to cross a trestle bridge, the structure collapsed, and all seven carriages plunged into the icy ravine below. Bliss survived the fall but returned to the burning carriages to rescue his wife. Despite warnings to stay away, he resolved, “If I cannot save her, I will perish with her.” Tragically, neither survived, and no trace of their bodies was ever found. The disaster claimed the lives of 92 of the 159 passengers. Amid the debris, a poignant discovery was made. Bliss’s trunk was recovered, still intact. It contained the words of a song he had written recently but not yet set to music. This was done by his friend James McGranahan. Titled "My Redeemer," this hymn became a cherished anthem of faith. The lyrics echo the themes of redemption and eternal hope: I will sing of my Redeemer, And His wondrous love to me; On the cruel cross He suffered, From the curse to set me free. This song aligns with the first song recorded in scripture, in Exodus 15. This song was sung by the Israelites as they rejoiced over their miraculous deliverance at the Red Sea. Songs hold a unique place in worship and human expression. James writes, “Is anyone cheerful? Let him sing praise.” (James 5:13). Singing is the language of emotion, and joyful songs help us exalt the Creator who rescues and restores. Songs shape thoughts and influence cultures, and can carry spiritual truths deep within the hearer. Andrew Fletcher, an 18th-century Scottish writer, observed, “Let me make the songs of a nation, and I care not who makes its laws.” Gordon Wenham, author of The Psalter Reclaimed, notes, “The words hymn writers and liturgists put on our lips in worship affect us profoundly: they teach us what to think and feel, the more effectively as they are put to music so we can hum them to ourselves whenever we are inclined.” But this makes it all the more necessary that we do not sing without understanding, or allow familiarity to make the words empty of meaning. We must not sing of what we do not experience in our lives. Paul exhorts the Ephesians: “Be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the
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Mar-05-0064_The deadly sin of grumbling
64_The deadly sin of grumbling Ex 15:22-25 Then Moses made Israel set out from the Red Sea, and they went into the wilderness of Shur. They went three days in the wilderness and found no water. 23 When they came to Marah, they could not drink the water of Marah because it was bitter; therefore it was named Marah. 24 And the people grumbled against Moses, saying, “What shall we drink?” 25 And he cried to the Lord, and the Lord showed him a log, and he threw it into the water, and the water became sweet. Phil 2:14-16 Do all things without grumbling or disputing, 15 that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, 16 holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain. In a certain city lived a wealthy businessman who seemed to have it all—wealth, power, and prestige. Yet he was plagued by constant dissatisfaction, always finding something to complain about. One day, his pastor came to visit him. As they conversed, the pastor led the man to a large window overlooking the bustling city below. “What do you see?” the pastor asked. The businessman replied, “I see people, cars, and buildings.” The pastor then handed him a small mirror. “Now, what do you see?” The man said, “I see myself.” The pastor smiled and explained, “Both the window and the mirror are made of glass. The only difference is that the mirror has a thin silver coating. Sometimes, even a little wealth or comfort can blind us from seeing what God has already provided.” This story fits in with the journey of the Israelites in Exodus 15:22-25. Despite their miraculous deliverance from Egypt, their joy turned quickly to grumbling when faced with a challenge. They had just seen, and rejoiced loudly with song and dance, at the marvelous deliverance at the Red Sea and their final deliverance from the slavery of Egypt. But the moment they faced difficulty at Marah, where the water was bitter, they began to question God’s plans, his goodness, and his power. Just a little selfishness hides the face of God from us. The Israelites’ journey reveals a mindset that is all too familiar in our own lives. After the victory at the Red Sea, they assumed that God would take them directly to the Promised Land without any hitches or troubles. However, God’s wisdom and goodness was deeper than they could guess. They went through trials so that they could learn to trust and obey him in small things, relating to their food and drink, before they were faced with larger issues. Their time in the wilderness was not meant to be just a journey to Canaan but a journey of growing faith and dependence on Him. The challenges and troubles in our lives are not interruptions to His plan but essential to it. Grumbling often stems from
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Mar-09-0068-Joining Gods plan
68_Joining God’s plan Ex 18: 1-9 Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses and for Israel his people, how the Lord had brought Israel out of Egypt. 2 Now Jethro, Moses' father-in-law, had taken Zipporah, Moses' wife, after he had sent her home, 3 along with her two sons. The name of the one was Gershom (for he said, “I have been a sojourner in a foreign land”), 4 and the name of the other, Eliezer (for he said, “The God of my father was my help, and delivered me from the sword of Pharaoh”). 5 Jethro, Moses' father-in-law, came with his sons and his wife to Moses in the wilderness where he was encamped at the mountain of God. 6 And when he sent word to Moses, “I, your father-in-law Jethro, am coming to you with your wife and her two sons with her,” 7 Moses went out to meet his father-in-law and bowed down and kissed him. And they asked each other of their welfare and went into the tent. 8 Then Moses told his father-in-law all that the Lord had done to Pharaoh and to the Egyptians for Israel's sake, all the hardship that had come upon them in the way, and how the Lord had delivered them. 9 And Jethro rejoiced for all the good that the Lord had done to Israel, in that he had delivered them out of the hand of the Egyptians. A man was hiking through the wilderness. He had mapped his path carefully, but as he neared the summit, he veered slightly off course. Though the detour seemed insignificant, when he finally stopped to take in the view, the mountaintop was nowhere in sight. He was almost there, but that did not take him to his goal. This story mirrors a crucial truth in our spiritual journey: almost right is not enough. It is not enough to understand God’s truth without fully committing to it. This can be just as perilous as being far away. This principle comes alive in the story of Jethro in Exodus 18:1-9—a story of wisdom, faith, and, ultimately, decisions that had lasting consequences for his family. Jethro, the priest of Midian and Moses’ father-in-law, was a good and wise man. He had long supported Moses, sheltering him during his exile and entrusting his daughter to him in marriage. Jethro likely knew Moses’ story—the circumstances under which he fled Egypt, his faith in God, and the extraordinary call on his life. As Hebrews 11:26-27 describes, Moses considered the reproach of Christ greater than Egypt's treasures and endured as though seeing the invisible God. When Moses returned to Egypt on God’s command, Jethro graciously let him go. At some point, Moses sent his wife and sons back to Jethro. Now, in Exodus 18, Jethro brings Moses' family back to the camp of Israel. Sitting with the elders, Jethro had heard about all the Lord had done for Israel—how God delivered them from Egypt’s bondage and led them safely through the Red Sea. Jethro rejoiced, exclaiming, “Blessed be the Lord,
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Mar-10-0069-Prepare to meet the Lord your God
69_Prepare to meet the Lord thy God Exodus 19:1-12 On the third new moon after the people of Israel had gone out of the land of Egypt, on that day they came into the wilderness of Sinai. 2 There Israel encamped before the mountain, 3 while Moses went up to God. The Lord called to him out of the mountain, saying, “Thus you shall say to the house of Jacob, and tell the people of Israel: 4 ‘You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to myself. 5 Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; 6 and you shall be to me a kingdom of priests and a holy nation.’ There is an ancient story about a beloved king who set out to tour the distant parts of his dominion. The realm buzzed with the news. Evildoers were terrified lest he punish their misdeeds. His loyal subjects were excited at the prospect of seeing their king at last. All alike prepared day and night for the momentous occasion when their sovereign would meet them. This story mirrors what we see in Exodus 19, where God fulfills His promise to Moses and the Israelites. He brings them to Mount Sinai, where they would come face-to-face with the reality of His presence. This history brings us a powerful message about our relationship with God—a call to prepare our hearts, lives, and priorities to meet the Lord. God had set His love upon the Israelites before they even knew Him. He remembered the covenant He made with Abraham, Isaac, and Jacob. Enslaved in Egypt, the Israelites themselves had forgotten him. Many of them had been serving other gods. Yet God heard their cries, saw their affliction, and came down to deliver them. It was His initiative, His love, and His faithfulness that brought them out of bondage and into freedom. Moses’ own life also reflected this divine initiative. From his birth and preservation to his calling in the wilderness of Midian, God’s hand was evident. Moses did not seek God; God sought Moses. He patiently revealed Himself, encouraged Moses, and equipped him to lead His people. God’s pursuit of those He calls is a repeated pattern in scripture, that testifies to His grace. At Mount Sinai, God first reminded Israel of his love and grace. God declared, “You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself.” (Exodus 19:4). The journey to this point had been nothing short of miraculous. God had displayed His unmatched power and might in Egypt, humbling Pharaoh and delivering His people with a strong hand. The plagues, the parting of the Red Sea, and the provision in the wilderness were not mere displays of divine power; they were acts of deep, unshakable love. God carried His people swiftly and securely, bringing them not just to a new place but to Himself. The
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Mar-11-0070-No other gods
70_No other gods Ex 20: 1-3 And God spoke all these words, saying, 2 “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. 3 “You shall have no other gods before me. William Temple, a pious servant of God, once said, “Worship is the submission of all of our nature to God. It is the quickening of the conscience by His holiness; the nourishment of the mind with His truth; the purifying of imagination by His beauty; the opening of the heart to His love; the surrender of will to His purpose—all this gathered up in adoration, the most selfless emotion of which our nature is capable.” These words capture the essence of what God desires in our relationship with Him. Yet, as we look at the first commandment, “You shall have no other gods before me,” we realize how often our lives fall short of this calling. God had just delivered His people from slavery in Egypt. Exodus 20:1-2 declares, “And God spoke all these words, saying, ‘I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.’” Before giving the law, God reminded them of His faithfulness, deliverance, and power. Their obedience was not a means of earning His favor but simply the response of faith to their redeeming God. He had demonstrated himself to be worthy of their worship, loyalty, and trust. God is omniscient. This sets Him apart as the only one worthy of our worship. Scripture reveals that He knows all things: “God is greater than our heart, and He knows everything.” (1 John 3:20). Nothing escapes His knowledge. He knows our words before we think them (Psalm 139:4) and knew us before we were formed (Psalm 139:15-16). Such knowledge calls us to stand in awe of his constant presence and complete knowledge. God is omnipresent. There is no place without Him. David asks, in Psalm 139:7-10: “Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there!” We can never be hidden from His care, but neither are our sins hidden from his sight. God is omnipotent. He directs all things and does all that he wants to do. Job humbly acknowledged this, “I know that you can do all things, and that no purpose of yours can be thwarted.” (Job 42:2). From creation to redemption, God’s unmatched power is on display. Revelation 19:6 declares, “Hallelujah! For the Lord our God, the Almighty reigns.” The God of such limitless power and sovereignty deserves to reign over us. Even as we affirm these truths, we fail to live by them. The law of God reveals our sinful and rebellious nature, which refuses to submit to God’s good will. Paul writes in Romans 3:20, “Through the law comes the knowledge of sin.” The vague awareness of our shortcomings intensifies and condenses when faced with the clarity and breadth of God’s law. It
1 event,
Mar-12-0071-Taking the Lord’s name in vain
71_Taking the Lord’s name in vain Ex 20:7 “You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain.” Words cannot capture the majesty of the view when one is standing at the edge of the Grand Canyon, gazing into its breathtaking expanse. Yet how easily we can trivialize one of nature’s most awe-inspiring wonders by snapping a photo and moving on, with a casual remark. This is a faint reflection of how we often treat the name of the Lord indifferently—a name more majestic, holy, and awe-inspiring than any earthly wonder. Many interpret this command simply as a prohibition against using God’s name as a swear word. While true, this command goes far deeper, addressing the heart of how we treat the revelation of God’s character and presence. Throughout Scripture, God reveals Himself through His name. After healing the bitter waters of Marah, He declares Himself as Jehovah-Rapha, the Lord our Healer. Following Israel’s victory over the Amalekites, Moses calls him Jehovah-Nissi, the Lord our Banner. To Moses, the Lord proclaims, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness.” (Exodus 34:6). His name is Holy (Isaiah 57:15), Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (Isaiah 9:6). And in Jesus Christ, he revealed himself in all his fulness: “You shall call his name Jesus, for he will save his people from their sins.” (Matthew 1:21). He is “King of kings and Lord of lords.” (Revelation 19:16). Psalm 79:9 pleads, “Deliver us, and atone for our sins, for your name’s sake!”—a reminder that God’s actions are consistent with His name, flowing from His unchanging nature. To take His name in vain is not merely about speech. It is an empty appeal to a God that the speaker does not acknowledge as worthy of reverence, trust, and obedience. When our lives contradict the character of the God we profess to serve, we take his name in vain. The Israelites boasted of the temple of the Lord in their midst. Yet they ignored His commands to practice righteousness, by living with mercy and justice towards men, and humility before God. We also use his name in vain when we call Him Jehovah-Jireh yet doubt his provision and live in constant anxiety. We blaspheme his name when we declare him to be the Holy One, yet defer to human approval more than to the will of God. Psalm 111:9 reminds us, “Holy and awesome is his name,” yet our actions betray this acknowledgment all too often. Jesus rebuked the Pharisees in Matthew 15:8–9, quoting Isaiah: “This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.” The two key failures of the Pharisees were their tendency to offer prayers and praises to God, though their hearts were devoid of love, reverence, and devotion to him. Second, when we replace God’s truth with human traditions, even our religious acts become