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Exodus 4:24-31 (A Bridegroom of Blood and a Divine Visitation)

Feb 8, 2015   //   by Charlie Garrett   //   Exodus, Exodus Sermons (written), Sermons, Torah, Torah (written)  //  No Comments

Exodus 4:24-31
A Bridegroom of Blood and a Divine Visitation

Introduction: In any relationship, there seems to be a dominant person and one who yields to the other. When I was young, my father was a realtor. He mentioned one time that there was always one person who was the ultimate decider of whether a house would be purchased or not by a couple. It was this one that the realtor would focus on.

However, he said it wasn’t always easy to tell which it actually was. Sometimes the true leader was quieter than the other, and one might incorrectly assume that the other person was the one to target. When Paul and Barnabas were commissioned for their missionary work, they went out spreading the word.

At one time, while in Lystra, Paul healed a man crippled from birth. When the crowds saw it, they said that the gods had come down to them. In Acts 14:12 it says, “And Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker.”

They thought that Barnabas was the lead god and that Paul was his chief speaker. In today’s verses, we’ll see Aaron speaking for Moses, but he is doing so to highlight Moses’ ability to deliver the people of Israel from their bondage.

Together they will do great things in the sight of the people and eventually in the sight of Pharaoh, and Israel will be led out in a marvelous way. And like Paul and Barnabas, Moses and Aaron will have a time of disagreement as well, but in all they will make a marvelous duo as they lead and instruct the people of God.

Text Verse: You led Your people like a flock
By the hand of Moses and Aaron. Psalm 77:20

The flock of Israel will be led through some wondrous events in the chapters ahead. Together Moses and Aaron will be a fitting team for the task, and, at God’s command, they will establish a religious system that has had an effect on the entire world.

After a brief look at three unusual verses of Exodus 4, these two great men will meet up and begin the work set before them. God has ordained each of us with certain gifts and certain abilities. Sometimes they work best when united directly with those of others. This is certainly true with Aaron and Moses.

If you find a person that you can accomplish great things for God with, then solidify that friendship and go forth in His strength. We have examples such as Moses and Aaron to remind us that with God, all things are possible. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. A Husband of Blood (verses 24-26)

24 And it came to pass on the way,

Moses has received his commission and his instructions. The last specific directions to him, and his compliance to them, began in verses 19 and 20 which said –

“Now the Lord said to Moses in Midian, ‘Go, return to Egypt; for all the men who sought your life are dead.’ 20 Then Moses took his wife and his sons and set them on a donkey, and he returned to the land of Egypt. And Moses took the rod of God in his hand.”

After that, He was instructed about what to say to Pharaoh once he got there which comprised verses 21-23 –

“And the Lord said to Moses, ‘When you go back to Egypt, see that you do all those wonders before Pharaoh which I have put in your hand. But I will harden his heart, so that he will not let the people go. 22 Then you shall say to Pharaoh, “Thus says the Lord: ‘Israel is My son, My firstborn. 23 So I say to you, let My son go that he may serve Me. But if you refuse to let him go, indeed I will kill your son, your firstborn.'”‘”

All of a sudden, this strange set of three verses is introduced. It seems to make little sense, but when taken in connection with those two previous sets of verses, it becomes clearer. The last thing it noted physically is that he “took the rod of God in his hand.” He bears the symbol of the authority and power of God.

Because of this, he must be a suitable representative of Him and of His standards if he is to bear the responsibilities associated with those duties as His representative. Then, in his instructions of what he was to say to Pharaoh, there was a penalty noted for disobedience – the death of the firstborn.

The implication is that for obedience to God, there is no consequence, but for disobedience, there is a resulting penalty – death. The account here is given to show that this is the standard and that not only are the enemies of God’s people subject to punishment, but so are God’s people. Obedience is expected by all.

24 (con’t) at the encampment,

The Hebrew says ba’malon. It basically means “at the inn.” The word malon is a resting place, an inn, etc. However, where they are located, it would simply mean a stopping point for the night. Whether they set up a tent, slept in a cave, or if there was a standard caravan stopping point with a well and a palm tree, it would be rather rustic.

24 (con’t) that the Lord met him

The Hebrew is specific, v’yipgeshehu Yehovah, “and met him Yehovah.” What isn’t specific is how Yehovah met him. Some see this as an anthropomorphic way of saying that Moses fell ill by unseen hand of the Lord, not an actual visitation. But the word pagash implies to meet or encounter someone.

The Lord has already visibly appeared to quite a few people in Genesis – Adam, Abraham, Lot, Jacob, etc. – and He will continue to do so at various points through the rest of the Old Testament, and so there is no reason to believe that this isn’t a physical appearance of the incarnate Lord. He has appeared and he has specific intent in this appearance…

24 (con’t) and sought to kill him.

The Hebrew is again clear in saying v’baqesh hamitow – and sought to kill him. But it isn’t clear in who is intended to be put to death. Is it Moses or one of his sons? Not all, but most scholars side with it being Moses. He has been the center of the narrative, he has the commission, and he will continue to be the story’s focus.

But it doesn’t make sense to assume that the Lord would kill the person who has been given the sign of assurance, the signs of the commission, and the implement of authority for carrying out the task. Further, it doesn’t fit the very pattern of the two previous sets of verses that we just looked at a moment ago.

Obedience to Yehovah is expected or the firstborn son will die by the hand of Yehovah. Therefore, the logical conclusion is that his son, not Moses, is who is intended here. In Genesis 17, these words were spoken to Abraham –

“As for you, you shall keep My covenant, you and your descendants after you throughout their generations. 10 This is My covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised; 11 and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you. 12 He who is eight days old among you shall be circumcised, every male child in your generations, he who is born in your house or bought with money from any foreigner who is not your descendant. 13 He who is born in your house and he who is bought with your money must be circumcised, and My covenant shall be in your flesh for an everlasting covenant. 14 And the uncircumcised male child, who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant.” Genesis 17:9-14

The child who is not circumcised was to be cut off from the people, not the father. Moses is returning to Egypt, and so the obedience, which fellowship with Israel entails, is required. How could a man lead the people without showing the same obedience to the law as they were expected to show.

As the New Testament tells us concerning this –

“…for if a man does not know how to rule his own house, how will he take care of the church of God?” 1 Timothy 3:5

The child is uncircumcised and therefore the situation must be remedied or the child will die. At the same time, Moses will learn another lesson in obedience to the call of God upon his life.

25 Then Zipporah took a sharp stone and cut off the foreskin of her son

Hearing the plight of her child who was to be killed, it is Zipporah who takes the sharp stone, probably a knife of flint, and cut off her son’s foreskin. The word for “sharp stone” is tsor and it signifies a hard stone. As flint has been used for thousands of years for this and other purposes, it is certainly the most likely implement.

With this immensely sharp and effective tool, she performed the neglected rite of circumcision on her son. No reason is given why he was uncircumcised and there are a thousand speculations. That isn’t really what matters though. It matters less whose fault it was or what the family was thinking. Rather, he simply wasn’t circumcised according to the law of the Hebrews.

The most possible speculation which bears support from the few words we are given is that Zipporah was somehow involved in the neglect. This is because she is the one who now assumes the responsibility.

Perhaps she didn’t want her son circumcised out of affection or because she didn’t want him identified with Moses’ people. But now the error of the decision is handled by her.

25 (con’t) and cast it at Moses’ feet,

va’taga l’raglav – that’s all it says. “And touched to feet.” The name “Moses” has been inserted by the translators because they think he is the object of the action. But that is only an assumption. Also, the form of the verb should be taken as “touch” (qal) not “cast” (hiphil). It is a deliberate act of touching, not a careless act of tossing.

Whose feet are touched with the foreskin is not identified. There are three possible choices of those who are present. The Lord, Moses, or the child. Does it matter? Well, it matters to the Lord who gave us this word.

It also matters enough that no specific name has been given. In other words, it is asking us to consider what is going on without being told what is going on. The only One who has been explicitly mentioned and who will be implicitly mentioned again in the next verse is the Lord, not Moses.

In fact, in the first major section of this chapter, which went from verse 1 to verse 14, Moses was mentioned by name five times. In the next section, verse 18, he was mentioned twice, in the next, 19-23, he is mentioned four times, and in the last, which is 27-31, he is mentioned four times. But in this one section of three verses his name isn’t mentioned at all. Curious yes… but a clue.

It appears that his name has been intentionally left out for us to focus on someone else, the Lord. If this is so, then it means that Zipporah has circumcised her son and then taken the foreskin and touched the feet.of.the.Lord with it. It is a demonstration of fidelity to the ancient covenant and a request for mercy. As Matthew Henry says of her act –

“When God discovers to us what is amiss in our lives, we must give all diligence to amend it speedily.” Matthew Henry

But why did she touch it to His feet? It seems like an irreverent act to do so, doesn’t it? But in the Bible, the feet are somewhat of an exempt portion of the body concerning what is clean and what isn’t. Having dirty feet doesn’t necessarily mean defilement.

When someone came into a house to eat, they washed their feet, implying that the feet were unclean before washing them. They have trod upon the unclean world and yet they are not wholly unclean; the feet have been exempted. At the Last Supper, Jesus washed the feet of the disciples. In response to Peter’s rash words about the matter, Jesus said –

“He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.” John 13:10

When Jesus rose from the dead according to the book of John, Mary went to hold Him there in the garden, but He told her to not cling to Him. However, when the women met Him on the road in Matthew, they were allowed to cling to His feet.

Even from the times prior to Moses, this concept of the exemption of the feet was known. When the Lord appeared to Abraham before destroying Sodom, Abraham, knowing it was the Lord, offered to wash His feet. This is found in Genesis 18 –

“Then the Lord appeared to him by the terebinth trees of Mamre, as he was sitting in the tent door in the heat of the day. So he lifted his eyes and looked, and behold, three men were standing by him; and when he saw them, he ran from the tent door to meet them, and bowed himself to the ground, and said, ‘My Lord, if I have now found favor in Your sight, do not pass on by Your servant. Please let a little water be brought, and wash your feet, and rest yourselves under the tree. And I will bring a morsel of bread, that you may refresh your hearts. After that you may pass by, inasmuch as you have come to your servant.'” Genesis 18:1-5

These and other examples show us that what Zipporah did by touching the feet of the Lord with the foreskin of her son was not irreverent, but rather an understood petition for mercy from her.

In Revelation 1:15, Jesus feet are noted as being as fine brass, representing judgment. And even at the beginning of the Bible, in Genesis 3:15, it is the foot of the Lord which is indicated as crushing the head of the serpent.

In such examples and others, we can see that Zipporah’s actions were not disrespectful, but rather they were in accord with custom concerning the feet. But why would she do this? The answer is found in the continuation of the verse…

25 (con’t) and said, “Surely you are a husband of blood to me!”

ki khatan dammim atah li. In the Hebrew, the word blood is plural, “Surely husband of bloods you are to me.” The sign of circumcision was the sign and the seal of the covenant community. Abraham was justified by faith in Genesis 15, and then came the sign of that faith many years later in Genesis 17.

Zipporah was acknowledging this faith through the circumcision of her son. The bloody ritual showed faith in what the ritual signified. Until then he was not considered a true part of the covenant people because the sign was lacking. If that was because of her petitioning Moses for the sake of not hurting her son, then she was now showing that the petition had been removed.

It is an acknowledgment that faith in the Lord’s word, evidenced in the circumcision, is more important than anything else. The circumcision only points to the faith which required it. Without the faith, the circumcision would have been pointless. This is testified to through her touching His feet in a petition for mercy.

26 So He let him go.

The words are v’yirep mimennu. It means “and relaxed from him.” It is implying that the action He was going to take has been “let go” or “cancelled;” He has ceased from His intent to carry out the execution of the sentence for covenant violation. The request for mercy has been made and now mercy has been granted.

26 (con’t) Then she said, “You are a husband of blood!”—because of the circumcision.

khatan dammim la’mulot – “husband of bloods because of circumcisions.” The word for circumcision here is used only this once in the Bible and it is in the plural form. Zipporah is making a pronouncement because of what occurred. The circumcision was accepted and the Lord restrained from His act.

Because of this, she is stating that through circumcision, one is accepted by Him. But this can’t mean that the act of removing the foreskin is what ties a person to Him. If this were the case, then anyone who is circumcised in the foreskin is saved by a mere deed.

There are many cultures, even in Egypt, who circumcised in the foreskin. And yet, they are not a part of the covenant community. Rather, it is faith in the Lord and His word that brings them into covenant relationship. The circumcision is merely a sign of this. That is why Paul, in the New Testament says this –

“For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; 29 but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.” Romans 2:28, 29

Paul speaks of “circumcision of the heart” regardless of the state of the flesh. And this concept of “circumcision of the heart” actually goes back to the Old Testament. Both Deuteronomy and Jeremiah show us that mere circumcision of the flesh is useless without also having the heart circumcised to the things of God.

Paul continues to explain the rite throughout his epistles, but a summary of his words is found in Galatians 5 –

“For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love.” Galatians 5:6

Zipporah exercised faith and her deed reflected that faith. What this asks us to consider then is what this means in her life. Moses had been called to go to Egypt and free the Hebrews. It appears that she must have felt that his task somehow left her out of the covenant promises and so she determined to go along with him.

Why would we suppose this? There are a few reasons. First, in the next verse, Aaron will come to meet Moses at Horeb. Moses had to have turned around after this and gone back to Horeb. Secondly, Zipporah and the sons are not mentioned again until Exodus 18. When they are mentioned, it will say this –

“And Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel His people—that the Lord had brought Israel out of Egypt. Then Jethro, Moses’ father-in-law, took Zipporah, Moses’ wife, after he had sent her back, with her two sons, of whom the name of one was Gershom (for he said, ‘I have been a stranger in a foreign land’) and the name of the other was Eliezer (for he said, ‘The God of my father was my help, and delivered me from the sword of Pharaoh’).”

It is apparent from this that Zipporah now understood that the redemption of Israel from Egypt meant that she was also included in the Lord’s provision, regardless of whether she was actually there with Israel or not. The receiving of the Law at Sinai comes after her reunion with Moses, not before.

She will be there when the sign of promise which was given to Moses at the burning bush comes to pass. Together they will worship at the mountain of God. (NOTE: After more study, I am certain that Zipporah and the sons came to Sinai after the giving of the law. This is based on information from the Exodus 18:1-12 sermon).So the question is, “Why is this account, which has been termed “obscure, “unusual,” and so on by so many scholars, even included?

It seems like almost like an unnecessary insert between the call of Moses and the actual work which he has been called to. Even if it appears he was heading out in compliance to the call, it seems perplexing that this inserted detail is included. Couldn’t the Lord just have said from the bush, “Moses, before you leave, your sons need to be circumcised?”

Wouldn’t that have been a sufficient way of avoiding what is happening here? If so, and surely it is, then there must be a reason why the Lord allowed this to come to this point. There must be a reason why the specific details are given. And if there is, then the reason must both teach us a lesson and also picture something else later in history.

I believe these three verses are intended to show us that even though the church has been raptured out of the world, during the tribulation there is still hope for those who come to Christ. We saw at the beginning of Chapter 3 that the flock was taken to the west of Horeb, a picture of the rapture.

However, Zipporah and the children remained. As Zipporah is a picture of those in the church, and the children of Moses remained uncircumcised, then they picture those in the church who missed the rapture. They were never circumcised in their hearts. In other words, the child is a picture of those nominal Christians, or other people of the world, who never believed what they heard.

Those in this state are destined to death, just like all people on the earth during the tribulation. But there is mercy, even for those during this time if they call on Christ. It was thought that Zipporah had to go along with Moses and join with Israel to participate in what lay ahead, but this account taught them that this wasn’t so.

Rather, they needed faith in the Lord to be right with the Lord. They needed circumcision – not specifically circumcision of the flesh, but a right-standing with God. This is why the term “husband of bloods because of circumcisions” was used. The words “bloods” and “circumcisions” are plural because there is circumcision of the flesh and there is circumcision of the heart.

Christ is the Redeemer of Israel, and He is the Redeemer of those of the church as well, even those left at the rapture. Christ is the Lord, they just needed to get that straight.

No matter where you are from or who you are
And regardless of anything you have done, no matter how wild
You can always make a new start, when you circumcise your heart
And you will be adopted as God’s precious child

And a bridegroom of blood to you He will be
When you place your faith in the Lord
He will look upon your heart and there He will see
That You have believed in Him and in His superior word

Such is the nature of God’s saving grace
And such is the wonder of His infinite mercy
Instead of His back, you will look upon His face
And in His eyes, for you… eternal love you will see

II. A Meeting at the Mountain of “the” God (verses 27 & 28)

27 And the Lord said to Aaron, “Go into the wilderness to meet Moses.”

Instead of Moses traveling to Egypt with his family, and instead of him traveling alone to Egypt, the Lord now provides the proper format for those on a great mission to follow by initiating the effort. He directs Aaron to go to Moses.

As we noted a few sermons ago, when the Lord commissions someone for a task, the norm is that He will have two go together. Rather than Moses going alone to Egypt and finding Aaron, Aaron is directed to the wilderness to meet Moses. From there, the two will set out on the great mission of deliverance.

Moses has been freed from the burden of having a wife and children to deal with and has been given the additional freedom of a partner to help him through the difficult times ahead.

27 (con’t) So he went and met him on the mountain of God,

In obedience to the word of the Lord, Aaron went into the wilderness. Whether they had met up before and Aaron knew the location or not isn’t stated. All we have to go on is that it is Aaron who goes to Moses and it is to the mountain of “the” God.

Again as when this mountain was mentioned before, there is a definite article in front of it. It is har ha’elohim, “the mountain of ‘the’ God.” There is particular attention being drawn to the significance of this mountain which is lost in the translation.

27 (con’t) and kissed him.

Finally the verse ends with these words. Kisses are so rarely mentioned in the Bible that I always try to highlight them. Out of the jillions of kisses in human history, only about 37 are noted in the Old Testament and about 15 in the New.

In the book of Exodus, there will only be two. There is this one here between Moses and Aaron before the exodus, and there will be one between Moses and Jethro after the exodus. They are both between men, they are both signs of a bond of affection between family members, and they are both at times of reunions in greeting.

One is to a Hebrew, the other to a Gentile. There are contrasts between them, but there is also the confirmation of the bond in Christ regardless of national origin or location. There is harmony between peoples who belong to the Lord. It is a picture of the saved of the tribulation period – both Jew and Gentile.

To this point, Aaron has only been mentioned once and all we know of Aaron is that he speaks well. The Lord has selected him as Moses’ mouthpiece before Pharaoh. Now he has been selected to journey to Moses and begin his great task, one he as yet knows nothing about. But that is about to change…

28 So Moses told Aaron all the words of the Lord who had sent him, and all the signs which He had commanded him.

What is obvious is that Aaron knew that Moses had been selected for a purpose. He was directed to go to Moses on the mountain of the God and meet with him. Now that he is here, Moses merely had to tell him of the words of the Lord and of the signs he was commanded to do.

It doesn’t say that Moses showed him the signs, but that he told him of them. There would be no need to record that he did the signs for Aaron in order to prove his words. It was Aaron who was first directed by the Lord to go to Moses. Because he was, he wouldn’t need to be swayed by the signs.

This doesn’t mean Moses didn’t do the signs for him. “Hey, watch this…!” But it is unnecessary for the Bible to show that Aaron needed convincing, because he didn’t. The same, however, is not true with the leaders of Israel as will be seen in the verses ahead…

On the mountain of God, His people gather there
And rejoice in the reunion with those long departed
A kiss of joy for the cheek and arms raised in the air
A “Hallelujah” for a shout as the reunion is started

And in His presence, brothers will forever rejoice
Knowing that God brought them to His sacred mountain
Through believing His word, and making the choice
To drink from the waters of His overflowing fountain

Yes, what great things our God has done for us!
It is a gift to any and all who will but receive Jesus

III. So the People Believed (verses 29-31)

29 Then Moses and Aaron went and gathered together all the elders of the children of Israel.

Nothing more is recorded of the time of Moses’ reunion, departing, travel, or arrival with Aaron. There are no recorded goodbye meals at the tent of Jethro, nor are there any stops along the journey recorded as in the previous verses.

Every word which is given has been carefully selected for a purpose. Nothing superfluous is added; nothing needed is lacking. Redemptive history has an amazingly detailed and precise record for humanity to read and consider.

Without any other words of record, we find Moses and Aaron in Egypt and together they have gone to gather Israel’s elders. The implication is that there is a basic structure within the Israelite nation that already existed prior to the arrival of Moses.

The bond of brotherhood between this people has remained united in a unique and unbroken way for over 3500 years. And even when living within the confines of larger societies, they have remained distinct from them and they have had their own internal organizational structures.

The leaders of this set of organizations have been called for a very special meeting; a destiny changing meeting; a meeting with their new leader, and a reunion of fellowship with the Lord who established and called them as a people.

30 And Aaron spoke all the words which the Lord had spoken to Moses.

As the spokesperson for Moses, Aaron is the one who gave the presentation of the words to the sons of Israel. He would already have been known among the people and so rather than seeing a defect in Moses due to his slow speech, they would see the strength in Moses because of his known brother’s support of him.

This account doesn’t mean that Moses didn’t speak, but that Aaron did. They may have asked Moses for words, but the words of the commission are what is presented by Aaron. The fact that Moses may have then answered questions is actually in accord with the directions Paul gives for the church in the New Testament –

“Let two or three prophets speak, and let the others judge.” 1 Corinthians 14:29

What matters is what is said, Aaron passed on the words of confirmation concerning Moses’ election by God to be the leader of the sons of Israel.

30 (con’t) Then he did the signs in the sight of the people.

This seems to imply that Aaron not only spoke on Moses’ behalf, but that he also performed the signs. Others disagree and insert Moses here as the Bible’s unnamed sign-giver. Either is possible because later in Exodus, Aaron will perform signs in front of Pharaoh as well as Moses performing them.

I would think it is Moses who performed them though. What matters is not what is unstated, but what is stated. The words were spoken, the signs were given, and a result occurred…

31 So the people believed;

Faith comes by hearing and hearing by the word of God. Aaron spoke the word of God, the word was backed up by the power of God as testified to in the signs, each of which points to Christ, and the people believed the word they had been given. Again, as I have noted in the past, we have no less of a testimony than the people of Israel did.

We have the word and the sign. They are combined into one condensed whole now which is known as the Bible. It is both a word to the people, and it is a sign to the people. The unquenchable power of God is displayed in its pages and it is displayed in the lives of the people it has changed.

This same process is seen even here as the words of verse 31 and the 4th chapter of Exodus finish…

*31 (con’t) and when they heard that the Lord had visited the children of Israel and that He had looked on their affliction, then they bowed their heads and worshiped.

Those gathered heard the good news, the word of the Lord. The miracles confirmed that good news to the people, and the people believed. The many years of affliction had not been overlooked by the Lord. Rather, the time of the Lord’s divine visitation showed that He had never forgotten them.

They now realized that they had never left His mind. He was ever- attentive to their burdened state. The word for “visited” here is paqad. It is a word which has no comparable single word in English, and so it must rather be described.

One scholar, a guy named Speiser, says that, “There is probably no other Hebrew verb that has caused translators as much trouble as pqd.” In the way it is used here, it “almost always has the sense, now largely obsolete, of ‘making a visitation’ and points to an action that produces a great change in the position of a subordinate either for good or for ill.” HAW

It indicates “overseeing or looking into a matter and then attending to it.” In other words, the Lord divinely looked into the affairs of Israel and attended to the misery they faced which had gone on for so long. In His visiting, he would grant them freedom from their captivity once again.

And what a comforting thought for us to end on. The people of Israel suffered under the weight of bondage, and much of that was due to a self-inflicted wound of having turned from the Lord and toward idols and false gods.

And yet, because they bore His name, He never left them and He never forsook them. He was ready to attend to them as soon as they called out to Him. When they did, the deliverer showed up at their doorsteps with the good news that they would be attended to.

If this is true for them, and it certainly is, then it is true for us too. God allows us to make our own bad mistakes and even to suffer the consequences of them. But for those who are His, He will never forsake them. Instead He simply waits for their heart to return to Him.

And for those who are faithful to Him and still suffer, there is always a reason for the trials. He is molding us and shaping us for His reasons. We are not left unattended to, even in our times of trial. He is always there with His ear listening to the sound of our heartfelt cries.

If you have never experienced the perfect peace and contentment which comes from a relationship with God through His Son Jesus, I hope you will allow me a moment to share this wonderful good news with you now…

Closing Verse: He sent Moses His servant,
And Aaron whom He had chosen.
27 They performed His signs among them,
And wonders in the land of Ham. Psalm 105:26, 27

Next Week: Exodus 5:1-9 (Thus Says the Lord God of Israel) (14th Genesis Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

A Bridegroom of Blood and a Divine Visitation

And it came to pass on the way
At the encampment where they did stay
That the Lord met him that day
And sought him to slay

Then Zipporah took a sharp stone
And cut off the foreskin of her son with alacrity
And cast it at Moses’ feet as if to atone
And said, “Surely you are a husband of blood to me!”

So He let him go, having made the decision
Then she said, “You are a husband of blood!”
Because of the circumcision

And the Lord said to Aaron in a divine nod
“Go into the wilderness, Moses to meet
So he went and met him on the mountain of God
And kissed him in a reunion so sweet

So Moses told Aaron all the words
Everything, so that he would understand
Of the Lord who had sent him
And all the signs which He did command

Then Moses and Aaron went to tell
And gathered together all
The elders of the children of Israel
Together the assembly they did call

And Aaron told all the words
Which the Lord to Moses had spoken
Then he did the signs
In the sight of the people; they were given this token

So the people believed
And surely their hearts were relieve

And when they heard that the Lord
Had visited the children of Israel
And that He had looked on their affliction
Then they bowed their heads and worshiped for a spell

God never forgets His covenant nor His people
Though they may suffer, they are always on His mind
Whether in a dark prison or under a church steeple
Let us praise Him for His tender mercies so kind

For His promises are greater than any trial
His love is endless and His attentive care never ends
After the troubles and woes come the times we smile
As He gathers together His children, His friends

What an honor to be known as God’s friend
And it came because of the Gift of love, our Lord Jesus
We shall hail the Lamb for years without end
For He has done such marvelous things for us

Yes praise You O God for the promises of Your precious word
We exalt You and praise You through Jesus our Lord

Hallelujah and Amen…

 

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