Resultados para: "EMANCIPATION"

<p>Come now therefore, and I will send thee--Considering the patriotic views that had formerly animated the breast of Moses, we might have anticipated that no mission could have been more welcome to his heart than to be employed in the national emancipation of Israel. But he evinced great reluctance to it and stated a variety of objections [Exo 3:11, Exo 3:13; Exo 4:1, Exo 4:10] all of which were successfully met and removed--and the happy issue of his labors was minutely described.




Next: Exodus Chapter 4</p>

<p>Pharaoh called unto Moses, and said, Go ye, serve the Lord--Terrified by the preternatural darkness, the stubborn king relents, and proposes another compromise--the flocks and herds to be left as hostages for their return. But the crisis is approaching, and Moses insists on every iota of his demand. The cattle would be needed for sacrifice--how many or how few could not be known till their arrival at the scene of religious observance. But the emancipation of Israel from Egyptian bondage was to be complete.</p>

<p>MEMORIAL OF THE PASSOVER. (Exo 13:3-10)

Moses said unto the people, Remember this day--The day that gave them a national existence and introduced them into the privileges of independence and freedom, deserved to live in the memories of the Hebrews and their posterity; and, considering the signal interposition of God displayed in it, to be held not only in perpetual, but devout remembrance.

house of bondage--literally, &quot;house of slaves&quot;--that is, a servile and degrading condition.

for by strength of hand the Lord brought you out from this place--The emancipation of Israel would never have been obtained except it had been wrung from the Egyptian tyrant by the appalling judgments of God, as had been at the outset of his mission announced to Moses (Exo 3:19).

There shall no leavened bread, &amp;c.--The words are elliptical, and the meaning of the clause may be paraphrased thus:--&quot;For by strength of hand the Lord brought you out from this place, in such haste that there could or should be no leavened bread eaten.&quot;</p>

<p>I have broken the bands of your yoke, and made you go upright--a metaphorical expression to denote their emancipation from Egyptian slavery.</p>

<p>Arise, get thee down quickly from hence; for thy people . . . have corrupted themselves--With a view to humble them effectually, Moses proceeds to particularize some of the most atrocious instances of their infidelity. He begins with the impiety of the golden calf--an impiety which, while their miraculous emancipation from Egypt, the most stupendous displays of the Divine Majesty that were exhibited on the adjoining mount, and the recent ratification of the covenant by which they engaged to act as the people of God, were fresh in memory, indicated a degree of inconstancy or debasement almost incredible.</p>

<p>vile--rather, &quot;fool&quot; [LOWTH]; that is, ungodly (Psa 14:1; Psa 74:18).

liberal--rather, &quot;noble-minded.&quot;

churl--rather, &quot;fraudulent&quot; [GESENIUS].

bountiful--religiously. The atheistic churl, who envies the believer his hope &quot;full of immortality,&quot; shall no longer be held as a patriot struggling for the emancipation of mankind from superstition [HORSLEY].</p>

<p>Of judgment, because the prince of this world is judged--By supposing that the final judgment is here meant, the point of this clause is, even by good interpreters, quite missed. The statement, &quot;The prince of this world is judged,&quot; means, beyond all reasonable doubt, the same as that in Joh 12:31, &quot;Now shall the prince of this world be cast out&quot;; and both mean that his dominion over men, or his power to enslave and so to ruin them, is destroyed. The death of Christ &quot;judged&quot; or judicially overthrew him, and he was thereupon &quot;cast out&quot; or expelled from his usurped dominion (Heb 2:14; Jo1 3:8; Col 2:15). Thus, then, the Spirit shall bring home to men&#039;s conscience: (1) the sense of sin, consummated in the rejection of Him who came to &quot;take away the sin of the world&quot;; (2) the sense of perfect relief in the righteousness of the Father&#039;s Servant, now fetched from the earth that spurned Him to that bosom where from everlasting He had dwelt; and (3) the sense of emancipation from the fetters of Satan, whose judgment brings to men liberty to be holy, and transformation out of servants of the devil into sons and daughters of the Lord Almighty. To one class of men, however, all this will carry conviction only; they &quot;will not come to Christ&quot;--revealed though He be to them as the life-giving One--that they may have life. Such, abiding voluntarily under the dominion of the prince of this world, are judged in his judgment, the visible consummation of which will be at the great day. To another class, however, this blessed teaching will have another issue--translating them out of the kingdom of darkness into the kingdom of God&#039;s dear Son.</p>

<p>Being then--&quot;And being&quot;; it is the continuation and conclusion of the preceding sentence; not a new one.

made free from Sin, ye became the servants of--&quot;servants to&quot;

Righteousness--The case is one of emancipation from entire servitude to one Master to entire servitude to another, whose property we are (see on Rom 1:1). There is no middle state of personal independence; for which we were never made, and to which we have no claim. When we would not that God should reign over us, we were in righteous judgment &quot;sold under Sin&quot;; now being through grace &quot;made free from Sin,&quot; it is only to become &quot;servants to Righteousness,&quot; which is our true freedom.</p>

<p>For we know that the whole creation groaneth and travaileth in pain together until now--If for man&#039;s sake alone the earth was cursed, it cannot surprise us that it should share in his recovery. And if so, to represent it as sympathizing with man&#039;s miseries, and as looking forward to his complete redemption as the period of its own emancipation from its present sin-blighted condition, is a beautiful thought, and in harmony with the general teaching of Scripture on the subject. (See on Pe2 3:13).</p>

<p>And--rather, &quot;But,&quot; inarticulate though these groanings be.

he that searcheth the hearts knoweth what is the mind of the Spirit, because he--the Spirit

maketh intercession for the saints according to the will of God--As the Searcher of hearts, He watches the surging emotions of them in prayer, and knows perfectly what the Spirit means by the groanings which He draws forth within us, because that blessed Intercessor pleads by them only for what God Himself designs to bestow.

Note, (1) Are believers &quot;led by the Spirit of God&quot; (Rom 8:14)? How careful then should they be not to &quot;grieve the Holy Spirit of God&quot; (Eph 4:30)! Compare Psa 32:8-9 : &quot;I will . . . guide thee with Mine eye. Be not (then) as the horse, or as the mule,&quot; &amp;c. (2) &quot;The spirit of bondage,&quot; to which many Protestants are &quot;all their lifetime subject,&quot; and the &quot;doubtsome faith&quot; which the Popish Church systematically inculcates, are both rebuked here, being in direct and painful contrast to that &quot;spirit of adoption,&quot; and that witness of the Spirit, along with our own spirit, to the fact of our sonship, which it is here said the children of God, as such, enjoy (Rom 8:15-16). (3) As suffering with Christ is the ordained preparation for participating in this glory, so the insignificance of the one as compared with the other cannot fail to lighten the sense of it, however bitter and protracted (Rom 8:17-18). (4) It cannot but swell the heart of every intelligent Christian to think that if external nature has been mysteriously affected for evil by the fall of man, it only awaits his completed recovery, at the resurrection, to experience a corresponding emancipation from its blighted condition into undecaying life and unfading beauty (Rom 8:19-23). (5) It is not when believers, through sinful &quot;quenching of the Spirit,&quot; have the fewest and faintest glimpses of heaven, that they sigh most fervently to be there; but, on the contrary, when through the unobstructed working of the Spirit in their hearts, &quot;the first-fruits&quot; of the glory to be revealed are most largely and frequently tasted, then, and just for that reason, is it that they &quot;groan within themselves&quot; for full redemption (Rom 8:23). For thus they reason: If such be the drops, what will the ocean be? If thus &quot;to see through a glass darkly&quot; be so very sweet, what will it be to &quot;see face to face?&quot; If when &quot;my Beloved stands behind our wall, looking forth at the windows, showing Himself through the lattice&quot; (Sol 2:9) --that thin veil which parts the seen from the unseen--if He is even thus to me &quot;Fairer than the children of men,&quot; what shall He be when He stands confessed before my undazzled vision, the Only-begotten of the Father in my own nature, and I shall be like Him, for I shall see Him as He is? (6) &quot;The patience of hope&quot; (Th1 1:3) is the fitting attitude for those who with the joyful consciousness that they are already &quot;saved&quot; (Ti2 1:9; Tit 3:5), have yet the painful consciousness that they are saved but in part: or, &quot;that being justified by His grace, they are made (in the present state) heirs according to the hope (only) of eternal life,&quot; Tit 3:7 (Rom 8:24-25). (7) As prayer is the breath of the spiritual life, and the believer&#039;s only effectual relief under the &quot;infirmity&quot; which attaches to his whole condition here below, how cheering is it to be assured that the blessed Spirit, cognizant of it all, comes in aid of it all; and in particular, that when believers, unable to articulate their case before God, can at times do nothing but lie &quot;groaning&quot; before the Lord, these inarticulate groanings are the Spirit&#039;s own vehicle for conveying into &quot;the ears of the Lord of Sabaoth&quot; their whole case; and come up before the Hearer of prayer as the Spirit&#039;s own intercession in their behalf, and that they are recognized by Him that sitteth on the Throne, as embodying only what His own &quot;will&quot; determined before to bestow upon them (Rom 8:26-27)! (8) What a view do these two verses (Rom 8:26-27) give of the relations subsisting between the Divine Persons in the economy of redemption, and the harmony of their respective operations in the case of each of the redeemed!

THIRD: Triumphant Summary of the Whole Argument (Rom 8:28-39).</p>