Evening star. [volume] (Washington, D.C.) 1854-1972, 1913-07-19
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mons when He commands them to share
with Him the work of redeeming the
world.
The reluctance of Moses to return to
the divine instruction in the wilderness.
None can teach like the Master and IL
We would learn from Him we must be
alone with Him and. like Moses. sympa-
thize with Him in His plans to deliver
the oppressed and needy of the world.
Without the help of man the world will
not be saved. The work of evangelizing
the world is too great task for any
one to enter upon without divine COM
mand. God has commissioned and
We have no right TO hesitate, much less
refuse to do our duty. The weakest Is
fit to do whatever the Lord commands.
for He has promised to be with US. The
fact that Moses hestated showed that
he now understood the gigantic task and
his own inability to do what he once
thought he could do.
The task of marshaling and drilling
until there is a unity of organization
the various units of Israel appeared In
it's true light. He had long before seen
that the patriarchal form of government,
that was good enough ct the start, must
give way to another system where the
people would be regulated by the law Of
justice and equity. They had suffered
oppression under the rule Of Pharaoh.
and monarchy would not do. Unlimited
power was not, as he had learned IN
classes or beneficial to the masses, who
were reduced to slavery by it, The basis
of nations greatness must come from
knowing God, but Israel in her spiritual
degeneration had been worshiping the
gods of Egypt. His failure had taught
him that he must have some authority
that the people would recognize. Moses
clearly perceived that God Is the most
important factor in human progress,
hence his question which called forth the
revelation of divine character.
Character.
The answer to the second objection was
met by Gods revelation of His own char
acter that marked turning point in the
history of the world. To the many names
that revealed His character God adds an
other, Il am that I am" None of the
names by which God was previously
known. lei. the mighty one. the first
and beginning of all: Elohim. the ador
able one, the manifold cause of all things:
Jehovah-Elohim, the ever-existing first
cause of all being; El-Shaddai, God al
mighty; Jehovah-Jereh, the Lord will pro-
vide'-not one Of them stirred the human
heart did this one that revealed the
vast conceptions Of the Self-existing One.
Many have tried to fathom its mean
ing and failed to sound its depths. Never
has pointed out that in this new name
I'VE have the unity Of God to the ex-
clusion of the many gods of Egypt: the
unchangeableness of God, who lives in an
eternal present; the self-sufficiency or
God. who alone is His own equivalent
But that revelation was only for Moses.
To the people of Israel God directed
Moses to speak of Him as Jehovah. the
God of their fathers" He thus declared a
present, active and gracious relation to
the oppressed Hebrews. 1t was an assur-
ance that He had not forgotten His
covenant and that He proposed to save
them through the agency of Moses.
To Pharaoh. God charged Moses that
he was to speak of Hin as Jehovah, the
God of the Hebrews" The answer made
it plain to Moses that the basis of Je-
hovahs action was His character and
that what He is determined His atti-
tude toward men, whose needs attract
Him. The motive power of the life OF
Moses was henceforth the vivid sense
of Jehovah'S presence that came to him
in the vision CT the character of Jehovah
on the mount, removing all personal diff
ficulties and giving him definite direc-
tons.