Session 2 When Life is Expendable
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Background
Background
When Israel first arrived in Egypt, they witnessed the fulfillment of God’s promises and became a great nation there (). At this point, the Israelites had everything going for them. They had survived the famine and had prospered in Egypt just as God had promised. The Egyptians did not like Israel’s prosperity and made efforts to suppress them, but the Israelites continually rose to the top. Everything was going their way, but that was about to change and it began with these words: “Then a new king, to whom Joseph meant nothing, came to power in Egypt” ().
When the new Pharaoh came to power everything changed; everything began to go wrong for Israel. The once prosperous and powerful Israelites soon found themselves as lowly slaves. The Egyptians came to dread them () and worked the Israelites ruthlessly (); they “made their lives bitter with harsh labor” (). The Israelites were now in bondage to a foreign nation.
12 But the more they were oppressed, the more they multiplied and spread; so the Egyptians came to dread the Israelites
13 and worked them ruthlessly.
14 They made their lives bitter with harsh labor in brick and mortar and with all kinds of work in the fields; in all their harsh labor the Egyptians worked them ruthlessly.
Let’s go to
16 “When you are helping the Hebrew women during childbirth on the delivery stool, if you see that the baby is a boy, kill him; but if it is a girl, let her live.” 17 The midwives, however, feared God and did not do what the king of Egypt had told them to do; they let the boys live.
Go back to . What was the point God made to Abraham that is relevant to our study here?
12 “Do not lay a hand on the boy,” he said. “Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son.”
As you reflect on your own choices in life, has there ever been a time where the fear of God—not the fear of man—kept you from doing something?
Odds are answer is no - we’re more focused on temporal than eternal
29 Peter and the other apostles replied: “We must obey God rather than human beings!
The faithfulness of the midwives is also an indication that there were those among the people of Israel who feared God after all the years of enslavement and before there was any knowledge of God’s call of Moses. The exemplary actions of the midwives signify a central theme of the book of Exodus: Israel is called to fear God above any other ruler, nation, or circumstance.
The faithfulness of the midwives is also an indication that there were those among the people of Israel who feared God after all the years of enslavement and before there was any knowledge of God’s call of Moses. The exemplary actions of the midwives signify a central theme of the book of Exodus: Israel is called to fear God above any other ruler, nation, or circumstance.
They knew the principle that when the laws of man are in conflict with the commandments and will of God the faithful must obey God rather than men. And so these godly women defied the king’s orders, and the children of Israel continued to thrive and multiply.
Go now to
1:16 The use of the term “son” (vv. 16, 22) is thematic for chs. 1–15. In an attempt to prevent a possible future rebellion, the king of Egypt here calls for all the male children of Israel to be killed at birth. When God instructs Moses about what he will say to Pharaoh, he refers to Israel as his “firstborn son” (4:22) and warns that refusal to listen will lead to the death of Egypt’s firstborn (4:23), which comes about in the tenth plague (12:29–30).
22 Then Pharaoh gave this order to all his people: “Every Hebrew boy that is born you must throw into the Nile, but let every girl live.”
1 Now a man of the tribe of Levi married a Levite woman, 2 and she became pregnant and gave birth to a son. When she saw that he was a fine child, she hid him for three months. 3 But when she could hide him no longer, she got a papyrus basket for him and coated it with tar and pitch. Then she placed the child in it and put it among the reeds along the bank of the Nile.
1:15 Despite there being thousands of Hebrew women (see Exod 1:7), the text names only two midwives. They might have been supervisors to other midwives, or they could be representative of the midwives of the time.
The Hebrew phrase can refer to “Hebrew midwives” or “midwives to the Hebrews.” Since the names given for the midwives are Semitic, “Hebrew midwives” is more likely.
Does the concept here of life being saved by a craft on the water sound familiar?
See note on Gen 14:13. The precise meaning and derivation of “Hebrew” remains uncertain.
In terms reminiscent of the ark of Noah (which preserved life), Moses was placed in a papyrus basket covered with tar and pitch (cf. ) and set afloat on the Nile
14 So make yourself an ark of cypress wood; make rooms in it and coat it with pitch inside and out.
Hebrew AYBD
Many see the calling of Moses originating in , but in actuality God’s plan for Moses began much earlier.
The Hebrews of Exodus 1:15 Exodus (JPS)
The Semitic root of Shiphrah means “beautiful.”
The Semitic root of Puah refers to a fragrant flower or blossom.
So now, go. I am sending you to Pharaoh to bring my people the Israelites out of Egypt.”
1:16 In the ancient Near East, when giving birth women would kneel or squat on special stools.
Pharaoh targeted males because they can reproduce with many women—men often had more than one wife in the ancient Near East. Furthermore, since men can serve as soldiers, the Egyptians feared that the Israelites would become a rival military power (Exod 1:9).
For quite awhile in Egypt, Israel enjoyed prosperity. Now all of the sudden things turned. What effect would this have had on you?
1:17 In disobeying Pharaoh, the Hebrew midwives were motivated by their loyalty to Yahweh, and a sense of moral rightness derived from their faith in Yahweh. God rewarded the midwives for their actions (v. 21).
Some have seen here an echo of the creation account (); this would fit with the way the opening events in the book of Exodus act as a creation-like account for the birth of Israel as a nation.
What reaction do you think a person would have received had he or she preached to the Jews at this time?
1:22 Pharaoh’s instructions now extend beyond the midwives to all people living in Egypt under his authority. He commands that all male Hebrew infants be thrown into the Nile at birth.
The truth of is easy to question and doubt. I confess that in the midst of my own personal trials I have had my doubts. How about you? In the midst of your own personal trials have you ever wondered, “What good could possibly come out of this?”
“God often sows the seeds of redemption in the seemingly barren soil of despair.”
28 And we know that in all things God works for the good of those who love him, who have been called according to his purpose.
1:22 Pharaoh chooses to let every daughter live because he is primarily worried about the threat of Israel’s sons joining with a foreign army against Egypt (v. 10). However, it is the faithfulness of some of Israel’s daughters who fear God more than Pharaoh that is highlighted here (Shiphrah and Puah) and in the following narrative (Moses’ mother and sister in 2:1–10); they are part of the means by which God will eventually bring his people out of slavery. Furthermore, it is ironic that Pharaoh’s own daughter is also one who acts to preserve the life of Moses, through whom God will bring Israel out of Egypt.
Let’s move to
2:1–22 This chapter introduces Moses, whom God will call to deliver the Israelites from Egyptian oppression. By showing how he escapes death at birth (vv. 1–10) and again after he commits murder (vv. 11–22), the narrative indicates that he is significant and that God is providentially caring for him.
1. Moses’ Mother Endeavors to Save Her Son (2:1–4)
So God made the vault and separated the water under the vault from the water above it. And it was so.
2:1–4. The narrative quickly moves from the menace of Pharaoh’s command to the nation as a whole to the peril it posed for one Levite couple (Amram and Jochebed, cf. Ex 6:20) and their newborn son. The description that the child was beautiful indicates that even in infancy this child was recognized as exceptional (cf. Ac 7:20; Heb 11:23). The tenderness of a mother’s love led to desperate measures to preserve Moses’ life. (in literal, if not intentional, obedience to Pharaoh’s command; cf. 1:22). This ark was placed out of the current of the river (among the reeds) and watched over by his sister (Miriam, cf. Ex 15:20; Nm 26:59).
2:1
4 His sister stood at a distance to see what would happen to him.
5 Then Pharaoh’s daughter went down to the Nile to bathe, and her attendants were walking along the riverbank. She saw the basket among the reeds and sent her female slave to get it. 6 She opened it and saw the baby. He was crying, and she felt sorry for him. “This is one of the Hebrew babies,” she said.
7 Then his sister asked Pharaoh’s daughter, “Shall I go and get one of the Hebrew women to nurse the baby for you?”
8 “Yes, go,” she answered. So the girl went and got the baby’s mother. 9 Pharaoh’s daughter said to her, “Take this baby and nurse him for me, and I will pay you.” So the woman took the baby and nursed him.
2:2 The Hebrew word used here is the common word for “good” (tov). This verse—which combines “she saw” and the word tov—parallels God’s assessment of creation in Gen 1:31. This link indicates that a creative act of God is in view—the birth of Moses will lead to the exodus from Egypt and the birth of Israel as a nation.
In Exod 1:22, Pharaoh commanded that all the people under his authority (including Israelites) kill their newborn male infants by throwing them into the Nile. Moses’ mother disobeys this decree by keeping him for three months.
Some have seen here an echo of the creation account (1:7); this would fit with the way the opening events in the book of Exodus act as a creation-like account for the birth of Israel as a nation.
2:3 The birth account of Moses contains several words that are likely influenced by or borrowed from Egyptian, like the terms used for a basket made of bulrushes and reeds.
Miriam’s unseen presence suggests that she and her mother planned when to set the child adrift. Her appearance is evidence of premeditation on the part of Moses’ mother.
2:3 The Hebrew word used here, tevah, is the same term used for Noah’s ark (Gen 6:14). God once again uses a water vessel to preserve life—in this case, that of the baby Moses and his entire people.
The Hebrew word used here, gome, refers to the papyrus plant, which can be more than 10 feet tall. It was not uncommon to weave the papyrus plant in the manner described to make light, temporary boats.
Moses’ mother now obeys Pharaoh’s command of Exod 1:22, but the manner of her compliance actually thwarts Pharaoh’s intention. She gives her child a chance for life under the providence of God.
The story of the infant Moses reflects the ancient genre of the Exposed Child. Stories involving the exposure of a child to the elements appear in several dozen ancient texts. In most cases, the child is destined for greatness. In the Moses narrative, the elements of the story unfold in a manner that indicates his future significance. The patterning of the narrative is consistent with other such stories, testifying to the author’s rhetorical intelligence.
A close parallel to the story of Moses is the Birth Legend of Sargon (“Sargon the Great”), which describes the rise of a Mesopotamian king who lived ca. 2300 bc. In this story, Sargon’s mother places him in a reed basket, which she seals and releases in a river. A woman then rescues and adopts the baby. Eventually, Sargon becomes king of Akkad. However, the full text of this birth story dates to the seventh century bc—well after Moses’ time. While the story existed earlier, the textual remains are fragmentary, so the precise elements remain uncertain.
2:5 Miriam’s unseen presence suggests that she and her mother planned when to set the child adrift.
As the son of the Egyptian princess, he received a royal upbringing (and likely a high level Egyptian education, Ac 7:22) but being cared for by his birth-mother, he would also have understood his heritage as a Hebrew. His name, Moses, perhaps related to contemporary Egyptian names (Ahmose, Thutmose), was a pun drawn from his being “drawn out” (the meaning of a Hb. verb mashah) of the water. It is unlikely that an Egyptian princess would have made a pun using a Hebrew verb; the name was likely given or suggested by Moses’ birth mother. God’s providential care was clearly evident. Just as God was faithful in protecting Moses, this episode would encourage the Israelite readers of Moses’ book that He would be faithful to them as they would fight to enter and subdue the promised land in the years to come.
2:7 Since Pharaoh targeted only male children, Miriam has nothing to fear. Her appearance is evidence of premeditation on the part of Moses’ mother.
2:5 Miriam’s unseen presence suggests that she and her mother planned when to set the child adrift.
2:6 Ironically, Pharaoh’s own daughter counteracts his decree.
2:7 Since Pharaoh targeted only male children, Miriam has nothing to fear. Her appearance is evidence of premeditation on the part of Moses’ mother.
Miriam contacts the child’s own mother to nurse the baby. The plan involved both intelligent planning and trust in divine providence.
2:9 The command “take” is an unusual form in Hebrew. Though the root of the word is very common, this form occurs only here. It allows for the translation, “Here—it is yours,” suggesting an unconscious acknowledgement that the child is now in the care of his true mother.
What are some ways this study indicates the hand of God involved in the events?
God’s providence is unmistakable: Moses’ mother has gone from desperately complying with Pharaoh’s unjust decree to being paid out of his treasury to take care of her own child.
God’s providence is unmistakable: Moses’ mother has gone from desperately complying with Pharaoh’s unjust decree to being paid out of his treasury to take care of her own child.
2:7–9 As someone from the population of slaves in Egypt, it took significant courage for Moses’ sister to presume to speak to Pharaoh’s daughter (v. 7). Her bold move ends up bringing about a situation that surely Moses’ mother could not have imagined possible when she hid him: she is paid wages to nurse her own son (v. 9).
In frustration the king simply ordered all his people (1:22) to take an active role to ensure the death of the newborn male children of the Hebrews.
B. Moses: Early Life and Calling (2:1–22)
The narrative proceeds to tell how Moses came to be God’s instrument to deliver the children of Israel from bondage in Egypt: this section chronicles the life of the instrument of Israel’s deliverance.
FROM BAD TO WORSE
The king of Egypt said to the Hebrew midwives, whose names were Shiphrah and Puah, “When you are helping the Hebrew women during childbirth on the delivery stool, if you see that the baby is a boy, kill him; but if it is a girl, let her live.” (Ex. 1:15–16)
Pharaoh ordered the Hebrew midwives to kill every Israelite baby boy. The Hebrew midwives, however, courageously obstructed Pharaoh’s plan. They remained faithful to God and refused to implement the plan. This frustrated Pharaoh and led him to employ a more direct strategy for the elimination of Hebrew boys. “Then Pharaoh gave this order to all his people: ‘Every Hebrew boy that is born you must throw into the Nile, but let every girl live’ ” (Ex. 1:22).
As you can see, everything was going wrong for Israel. They had come to Egypt filled with confidence and assurance of God’s promises, but soon found themselves in harsh slavery and under the ruthless oversight of their Egyptian taskmasters. Even worse than that, a Pharaoh who was unfamiliar with Joseph had mustered his entire nation against them. The Nile was about to become the graveyard of Israel’s future. Just pause and consider what Israel’s mindset must have been at this moment. The people must have felt like they were in a “Philadelphia.” The children of promise were now slaves to a foreign king. They must have been asking questions like, “Where are you, God?” and “Why is this happening to us?”
WHERE ARE YOU, GOD?
While it can be difficult to trust God in challenging circumstances, it is often when things seem most perilous that he works most powerfully. God enjoys confounding the conventional wisdom of our world, and he often does this by snatching victory out of the jaws of defeat. We can see an example of this in how God delivered Israel from their predicament in Egypt.
THE POWER OF GOD’S PROVIDENCE
If there had been a twenty-four-hour news network like CNN in the days before Moses’ birth, the headlines that would have been flashing across the screen might have been something like this: “Hebrews Continue in Slavery; No End in Sight,” “Hebrew Sons to Be Tossed in the Nile,” and “God’s Promises: Fact or Fiction?” In other words, things were very bleak for the Hebrews and they knew it. But even at this bleak moment, the hand of God’s providence was at work planting the seeds of a plan that would eventually blossom into the redemption of his people and the fulfillment of his promises to them.
God’s plan required a leader and mediator through whom God would bring about his deliverance. God’s purpose required a human vessel and that vessel was Moses. But Moses was about to enter the world at what seemed like the worst possible time; he was born as a Hebrew son at a time when Hebrew sons were doomed to die in the Nile. The plan of God seemed surely destined to fail, but then God intervened in his providence and extracted a glorious victory. From the river of death, God brought life and deliverance.
The glory of God’s providence in the birth of Moses is seen in how he orchestrated the events that preserved Moses’ life in the face of Pharaoh’s decree.
But the glory of God’s providence in the birth of Moses is not seen primarily in the reality that God won, but in how he orchestrated the events that preserved Moses’ life in the face of Pharaoh’s decree. God plucked the strings of history like a masterful musician. He saved Israel by his providential control over the actions of three women.
Three Important Women in this Story
Three Important Women in this Story
The Mother of Moses
But the glory of God’s providence in the birth of Moses is not seen primarily in the reality that God won, but in how he orchestrated the events that preserved Moses’ life in the face of Pharaoh’s decree. God plucked the strings of history like a masterful musician. He saved Israel by his providential control over the actions of three women.
The first woman whom God employed in his providential preservation of Moses’ life was Moses’ mother. God gave Moses a faithful and courageous mother. The most powerful man in Egypt had decreed that all Hebrew sons must die, but when Moses was born his mother subverted Pharaoh’s decree, putting herself at personal risk. After his birth, Moses’ mother realized there was something special about this child and she hid him from the authorities for three months (Ex. 2:2).
The first woman whom God employed in his providential preservation of Moses’ life was Moses’ mother. God gave Moses a faithful and courageous mother. The most powerful man in Egypt had decreed that all Hebrew sons must die, but when Moses was born his mother subverted Pharaoh’s decree, putting herself at personal risk. After his birth, Moses’ mother realized there was something special about this child and she hid him from the authorities for three months (Ex. 2:2).
THREE WOMEN AND A BABY
The first woman whom God employed in his providential preservation of Moses’ life was Moses’ mother. God gave Moses a faithful and courageous mother. The most powerful man in Egypt had decreed that all Hebrew sons must die, but when Moses was born his mother subverted Pharaoh’s decree, putting herself at personal risk. After his birth, Moses’ mother realized there was something special about this child and she hid him from the authorities for three months (Ex. 2:2).
The Sister of Moses
But when she could hide him no longer, she got a papyrus basket for him and coated it with tar and pitch. Then she placed the child in it and put it among the reeds along the bank of the Nile. (Ex. 2:3)
tells us about the second woman involved in preserving Moses’ life: “His sister stood at a distance to see what would happen to him.” As his sister was standing there, she noticed that other people were approaching, among them Pharaoh’s daughter who was coming to the Nile to bathe.
At first glance, this plan did not seem like a very effective one. After all, the most likely outcome of such a plan was that Moses would die from dehydration, malnutrition, or drowning. Moses’ mother was seemingly leaving his survival to chance. It may have been the case that Moses’ mother was uncertain of his destiny when she placed him in the water, but it also possible that she knew the location where Pharaoh’s daughter came to bathe and strategically placed him in the water so that he would be found by her. Either way, the hand of God’s providence was at work in preserving the life of Moses. God was watching over the redeemer of his people.
Pharoah’s Daughter
tells us about the second woman involved in preserving Moses’ life: “His sister stood at a distance to see what would happen to him.” As his sister was standing there, she noticed that other people were approaching, among them Pharaoh’s daughter who was coming to the Nile to bathe.
Pharaoh’s daughter was to become the third woman God used to preserve Moses’ life. When Pharaoh’s daughter arrived, she saw Moses and sent her servant to recover him from the water (). As soon as Pharaoh’s daughter looked at Moses, she felt “sorry for him,” recognizing that Moses was one of the Hebrew babies (). She decided to adopt him. This was in direct rebellion to her father’s decree.
When Pharaoh’s daughter arrived, she saw Moses and sent her servant to recover him from the water (Ex. 2:5). As soon as Pharaoh’s daughter looked at Moses, she felt “sorry for him,” recognizing that Moses was one of the Hebrew babies (Ex. 2:6). She decided to adopt him. This is when Moses’ sister jumped into the situation and made the following suggestion to Pharaoh’s daughter: “Shall I go and get one of the Hebrew women to nurse the baby for you?” (Ex. 2:7). And whom do you think she fetched to nurse Moses? Of course, she chose Moses’ own biological mother!
This is when Moses’ sister jumped into the situation and made the following suggestion to Pharaoh’s daughter: “Shall I go and get one of the Hebrew women to nurse the baby for you?” (Ex. 2:7). And whom do you think she fetched to nurse Moses? Of course, she chose Moses’ own biological mother!
The Irony of it All
The Irony of it All
Just consider the chain of extraordinary providences that preserved Moses’ life. His mother hid him for three months. When she could no longer hide him she put him in a basket among the reeds of the Nile on the exact day and time, and at the exact location, that Pharaoh’s daughter was coming to bathe. Moses’ sister just happened to be watching all of this and just happened to think of a great plan to suggest a Hebrew wet nurse. On top of all this, Pharaoh’s daughter, in direct rebellion to her father’s decree, felt pity on Moses and adopted him into the most powerful house in Egypt. Moses was supposed to be dead, but instead he grew up in the house of the leader whom, through God’s power, he would one day bring to ruin.
The Nile
First, the Nile was a place where Israel’s hope was to be extinguished, for the river was to be the place where its sons would die. But God brought forth from that supposed graveyard the life of his son and servant Moses, whom he would eventually employ in the redemption of his people.
A House Divided
First, the Nile was a place where Israel’s hope was to be extinguished, for the river was to be the place where its sons would die. But God brought forth from that supposed graveyard the life of his son and servant Moses, whom he would eventually employ in the redemption of his people. Second, consider the fact that it was from Pharaoh’s house that the edict went forth to kill the sons of the Hebrews, but through God’s providence, it was from Pharaoh’s own house, by means of his daughter’s compassion, that Moses was saved from that very edict. Finally, consider the irony of the weak defeating the strong. Moses comes into the world as a little defenseless baby and is saved by three women. In contrast, Pharaoh was the most powerful man in the world. Yet, these three women and a baby sowed the seeds of Pharaoh’s demise.
Second, consider the fact that it was from Pharaoh’s house that the edict went forth to kill the sons of the Hebrews, but through God’s providence, it was from Pharaoh’s own house, by means of his daughter’s compassion, that Moses was saved from that very edict.
Weak Overcomes Strong
Finally, consider the irony of the weak defeating the strong. Moses comes into the world as a little defenseless baby and is saved by three women. In contrast, Pharaoh was the most powerful man in the world. Yet, these three women and a baby sowed the seeds of Pharaoh’s demise.
God had indeed worked all things together for good for his people!
THE POWER OF PROVIDENCE IN OUR LIVES
THE POWER OF PROVIDENCE IN OUR LIVES
So what about ?
Our problem is that we often do not see or understand his gentle hand of providence while we are in the midst of trouble. Yet, even in our most desperate moments, he is there. He is there working all things together for good for us.
This individual aspect of God’s providence is affirmed by the simple comforting words of , “And even the very hairs of your head are all numbered.” God does pay attention to our lives.
What this means for us is that when everything seems to be breaking bad in our lives, we can be comforted by the knowledge that God is aware of our struggles and, more importantly, will use our trials for our good and his glory. But it is important to remember that while we are in our struggles we may not recognize God’s providence at work.
What this means for us is that when everything seems to be breaking bad in our lives, we can be comforted by the knowledge that God is aware of our struggles and, more importantly, will use our trials for our good and his glory. But it is important to remember that while we are in our struggles we may not recognize God’s providence at work.
Providence is something that is often understood at the human experiential level only in retrospect. We usually require some distance to gain enough perspective to see the power and glory of God’s providence in our lives.
Like so many aspects of the Christian life, we are called to exercise faith in regard to God’s providence. This is true even when our story does not end well and things do not turn out “right” in the end. Even when we fail to experience a “happy ending,” God is still working for our good and displaying his glory.
Admittedly, it requires great faith to trust in God when we suffer difficult providences, but we do not exercise that faith in a void. We have a greater assurance of the truth of Romans 8:28 because we have seen how God, through his providence, orchestrated our deliverance from bondage to sin through the One who is greater than Moses.
Comparisons to Jesus
Comparisons to Jesus
Foreign Powers
Like Moses, Jesus was born at a time when Israel was under the foot of a foreign power. In Moses’ time it was the Egyptians and in Jesus’ time it was the Romans.
Powerful Enemy Leaders
Again, as with Moses, Jesus was born when a powerful leader, King Herod, issued a decree to slaughter Israelite male children. Of course, like Moses, Jesus was preserved from this decree by the providence of God and the faithful actions of his parents.
A Major Contrast
A Major Contrast
Scope of Redemption
But there are also great contrasts to be made. One of the most important contrasts is in regard to the scope of redemption provided by the two mediators.
Moses matured to become the mediator of the old covenant and the human vessel through whom God delivered his people out of their bondage to the Egyptians.
But, in stark contrast, Jesus was the mediator of a new and more glorious covenant; he personally delivered his people and he delivered and saved them from sin, death, and the wrath of God. Jesus’ work of redemption was clearly greater than that of Moses ().
11 So I declared on oath in my anger,
‘They shall never enter my rest.’ ”
12 See to it, brothers and sisters, that none of you has a sinful, unbelieving heart that turns away from the living God. 13 But encourage one another daily, as long as it is called “Today,” so that none of you may be hardened by sin’s deceitfulness. 14 We have come to share in Christ, if indeed we hold our original conviction firmly to the very end. 15 As has just been said:
“Today, if you hear his voice,
do not harden your hearts
as you did in the rebellion.”
16 Who were they who heard and rebelled? Were they not all those Moses led out of Egypt?
1 Therefore, holy brothers and sisters, who share in the heavenly calling, fix your thoughts on Jesus, whom we acknowledge as our apostle and high priest. 2 He was faithful to the one who appointed him, just as Moses was faithful in all God’s house. 3 Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself. 4 For every house is built by someone, but God is the builder of everything. 5 “Moses was faithful as a servant in all God’s house,” bearing witness to what would be spoken by God in the future. 6 But Christ is faithful as the Son over God’s house. And we are his house, if indeed we hold firmly to our confidence and the hope in which we glory.
For Further Study
For Further Study
Therefore, holy brothers and sisters, who share in the heavenly calling, fix your thoughts on Jesus, whom we acknowledge as our apostle and high priest. He was faithful to the one who appointed him, just as Moses was faithful in all God’s house. Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself. For every house is built by someone, but God is the builder of everything. “Moses was faithful as a servant in all God’s house,” bearing witness to what would be spoken by God in the future. But Christ is faithful as the Son over God’s house. And we are his house, if indeed we hold firmly to our confidence and the hope in which we glory. (Heb. 3:11–6)
Read . This text speaks about the providential coming of Jesus Christ in history at the exact time appointed by God. In John’s Gospel, Jesus frequently refers to his “hour” (; , ; , ; , , ; ; ; ). How do the “hour” texts of John’s Gospel relate to and what do these texts reveal about God’s role in history and redemption?
All of Jesus’ glorious redemptive work was part of a plan forged by the Father before the foundation of the world and perfectly orchestrated in time. As Galatians 4:4–5 reminds us, Jesus came into this world according to the exact timing of God’s providence: “But when the set time had fully come, God sent his Son, born of a woman, born under the law, to redeem those under the law, that we might receive adoption to sonship.” Jesus came into the world according to God’s providential plan and God once again worked the glories of his redemptive irony in a manner that confounded the world and reaffirmed the reality of Romans 8:28. He did this by securing our victory at the moment of seeming defeat. Just think about Jesus on the cross. There was the self-proclaimed Son of God hanging from a cross and seemingly subject to the Roman Empire and its decrees. To his disciples this seemed like the bleakest moment in human history—the Savior of the World was crucified at the hands of men. Yet, in the greatest irony of all, it was at that very moment of seeming defeat that the greatest victory in history was won by the power of God. Jesus rose from the dead victorious and in doing so proved to the utmost the reality of these words: “And we know in all things God works for the good of those who love him.”
FOR FURTHER REFLECTION
Self-Reflection
Self-Reflection
God commenced his plan of delivering Israel from bondage in Egypt at the very time when all hope seemed lost. Can you think of other times in redemptive history when God delivered his people at a time when all seemed lost? How is this pattern manifested in the work of Jesus?
Moses almost perished as a child, but was saved through a chain of providentially orchestrated events. Can you look back on your life and see a similar chain of providence in how God delivered you from a trial?