"From the Midst of a Bush" - Part III

The God Who Calls, Knows, and Delivers

Well, this morning, we continue on in our study of Exodus. Of course, we're in chapter 3, which as I've mentioned now for several weeks, is one of the most important chapters in the book. And it brings forth a new stage within the unfolding of the Old Testament story as we come to the self-revelation of God in v. 14, where God reveals His divine name.

We'll be there, Lord willing, next week, but we've been taking a rather slow approach to that great revelation of the divine name because the whole chapter is giving us more than just the divine name in the self-revelation of God.

And so for the past several weeks, we've looked at the God who calls, really began chapter 3, the call of God, Moses, Moses, the same way that God had called Abram, the same way that God calls all of His people, even if it's not an audible call as it was so often in days of old, it's nevertheless a genuine call of the Lord, the internal call of His Holy Spirit that matches so often the external call of whatever means the Lord chooses.

But we have first and foremost the God who calls. And if God does not call, man cannot put himself in a position to know God. Man is not born naturally seeking after God. If man is to know and have a relationship with God, God must call man into that relationship.

So we begin with the God who calls. Then we saw the God who knows, knows the sorrows of His people, sympathizes with their weakness, takes pity on them as a father takes pity on his children. It's the God who knows, and because He knows, He delivers.

He knows the sorrow, He knows the bondage, He knows the suffering, and therefore, He undertakes to deliver. So that's what we've seen up to this point in verses 1 -8. The God who calls, knows, and delivers.

The God Who Sends His People on Mission

Now this morning, we want to add two more attributes to this self-revelation of God. We see in verses 9 -12, the God who sends, and the God who is with us. So that'll be our focus this morning. The God who sends, and the God who is with us.

Now therefore, behold, the cry of the children of Israel has come to me, and I have also seen the oppression with which the Egyptians oppressed them. Come now, therefore, and I will send you to Pharaoh, that you may bring My people, the children of Israel,.

Out of Egypt.

So you notice that emphasis there in verse 10. I will send you. Now we've been following this repeated pronoun, I, I have seen, I have come down, I will send you. And the repeated use reminds us that this is God's desire, and really, this is God's action.

I am going to deliver My people. I am the one who has come down. I am the one who has heard, and who knows My people's bondage. Therefore, I am the one who will deliver them. All of the language front loads the activity that flows out of God's desire and action for His people.

But interestingly, now He's going to transfer this great task of deliverance to a mediator.

So Moses, of course,.

Has been listening to what God is going to do, what God has planned, what God has known, and he must have found it very exhilarating. I have heard My people's plight. I have known their suffering and their sorrow.

I have now come down, that I may deliver them out of the house of bondage. And as he's hearing this, his heart must have been welling up. Finally, yes, this is something that long ago, decades ago, I sought, and I sought after, and I even sought to be a part of.

This is so wonderful. And then what does he say in verse 9? Though I am the one who's going to do this, I am going to send you to do this. Now Moses' heart must not have been fluttering. Now it must have dropped to his ankles.

Wait a minute. I thought you were just telling me what you're going to be doing in Egypt. What do you mean you're going to send me to do it? But we notice that God's desire, God's activity, God's appointment is that which brings about the deliverance.

In other words, God appoints a mediator in order to bring about deliverance. It's God's desire, and yet God appoints a mediator in order to bring about His deliverance. Does that sound like the Gospel to you?

It ought to. God's desire, the Father's desire, appoints a mediator, God the Son, to bring about His promised deliverance. So the mediator is one that must be sent. And so we see the God who calls us, the God who knows us, the God who will deliver us is the God who sends us.

Part of being a Christian is being sent. This ought to be something that we talk about and think about and pray about far more often. We live in a way that we don't actually understand that by being Christian, by virtue of being Christian, you have been sent by God.

Sent by God. That is in part what it means to be a Christian. In other words, we have an apostolic faith. That means more than just the faith that the apostles laid down for us 2 ,000 years ago. It rather means it has an apostolic character.

The word apostle being the noun of the verb to send. Apostle being sent ones. And our faith is an apostolic faith. It is a sent faith. And those who enter into the faith by virtue of entering into the faith become sent ones.

Our faith is apostolic to the core. Now some Christians today, some church traditions today use the term apostle for authoritative figures in the church. So there's business cards that go around and Apostle Timothy Johnson, Apostle what have you.

We would say that's an illegitimate use of the term apostle. Apostles were those who had seen the risen Lord Jesus who laid the foundation that the church is built upon. Ephesians 2 makes that clear. So we're not apostles, nor are there any Apostles today.

No disrespect intended to those who use the term. Well I guess some measure of disrespect intended to those who use the term. Certainly disagree with it. But we do have lowercase a apostolic Christianity.

The church is built on the foundation that they laid down and the way they laid it down determines the building. You can't build beyond what the foundation will support. You can't build more than the foundation is meant to support.

We have an apostolic foundation because the whole building is meant to be apostolic. In other words, our faith has a sent dimension to it. This gets back to what we talked about so many weeks before we began our study of Exodus.

We talked about the mission of God. Mission and sending go hand in hand. In that sense, every Christian has not only been called by God, every Christian has also been sent by God. God has sent each one of us to where we are.

He is sending us to where we will go. We're sent in our various relationships and circumstances. You may be sent right now to be a young mom. You may be sent right now to be a faithful wife, to be a blue collar worker.

This is part of God's sending you and you need to see it as such. We do not gather here and this is the Christian compartment of the week and then we go about our secular lives and our daily routines.

All of our life is comprised by the sending activity of God who is on mission in the world. Christianity is a sent faith. Our faith is a sent faith. We are sent people. He has sent us to bear witness in every arena of our life, in every aspect of our life.

You go to the factory, you're a missionary in that factory because you're a Christian. You've been sent to it.

You're a housewife.

Well, you've been sent to that house. You're a missionary in that house, a missionary to your spouse and your children. You've been sent.

Wherever you are,.

Whatever relationships or opportunities you have, you are to understand yourself as sent. Even as the Christians began to spread through persecution as we follow out of Acts 9, only the apostles themselves were left in Jerusalem and wherever they went, what were they doing?

Buying, selling, trading, building, working. What were they doing? They were on mission. Whether they were doing it conscientiously every moment of the day, they brought their faith with them. It's a sent faith.

They couldn't but spread the faith. And so this is the logic of how the gospel makes the rounds to the very ends of the earth. He sent us to bear witness. You bear witness in every aspect of your life, whether you realize it or not.

You're constantly bearing witness, constantly bearing witness. Are you bearing witness to the good news? Are you bearing witness not only in your words but in your deeds, in the way you posture yourself, in the way you hold and maintain your relationships?

We are sent ones. Believers are sent to be bearers of the kingdom, bearers of tidings of God's love and God's grace. Sent to be citizens of a heavenly kingdom. Sent with opportunities and circumstances.

And resources at our disposal.

To be pledges of new creation in Christ Jesus. Every Christian is sent in this way. And in order to equip the saints for this high and holy calling, in order to send the saints in this sent faith, God has sent His church into the world.

And so the church takes on this missional purpose. And by the way, that word missio from Latin, one translation would be the act of sending. So even when we say mission, we're talking about sending. It's inescapably part of the church's mission.

Sending.

But that sending is not just a few people that get sent overseas, a few people that have the formal title or job description of missionary. In this most basic profound sense, every Christian is sent. Every Christian has a mission.

Every Christian is called to participate in God's mission in all of the spheres throughout the world. We speak of the prophetic mantle of the church. In other words, that the church is not just some holy club, some recreation center where we get together and share scripture.

There's a prophetic character to the church. The church is to speak the word of God into the world, to sow salt and light, to equip the saints in this very way. It has a prophetic mantle. And the prophetic character of the church stands upon the fact that God has sent her for this very purpose.

God sends.

In some ways, if we go back to this prophetic character, you think of John the Baptist who is the forerunner of Jesus. He's the prophet who comes, and as we have the language from Malachi 3, he prepares the way.

In Malachi 3, Behold, I send my messenger, and he will prepare the way before me. And now the church is a lot like John the Baptist. In between the second coming of the Lord, we are sent to prepare the way for the Lord's return.

But it all hinges upon God's sending. And so we have sending language throughout the Gospels, throughout the book of Acts. Far and away, however, in the New Testament, far and away, the language of sending is found in the Gospel of John.

The highest amount of that verb apostello is found in the Gospel of John. In John 17 alone, we have four instances where this verb is used as highlighted by Jesus. He says repeatedly, It was the Father who sent me.

And that His great desire for the world was that they would know God sent Him. And this brings us closer to Exodus 3. How will I be able to go to Pharaoh? How will the Israelites know that You have sent Me?

And Jesus is essentially saying the same thing in John 17. My desire is that the whole world will know, Father, that You have sent Me. And so the church is then sent. So that the whole world will know the One who was sent by the One who sent Him.

In John's Gospel, we have the cascading language. And of course, it comes to a culmination in chapter 20, verse 21. And we're going to circle back to this at the end of our time this morning. Jesus says, and this is a profound verse, you get the sense of the devotional quality of the way that some Scripture was passed down.

Certainly, this has this devotional glow to it. As the Father has sent Me, so also I send you. So the whole logic of the Father having sent the Son terminates now in the Son sending His followers. Sending His disciples.

Immediately in chapter 20, but look at the end of Matthew's Gospel. This is something that occupies everyone who would follow Jesus. The Father has sent Me, even so I send you. The way that the Father has sent Me, even in this way, I send you.

The purpose for which the Father has sent Me, even in this way, I also send you. And when you understand the larger ramifications of this, you recognize this is not something that's meant only for a handful of missionaries in the church.

This is something that is meant for every follower of Jesus. The Father has sent Jesus into the world and in this very way, Jesus sends us into the world. Following after His example to bring about His great desire to glorify His Father and bring forth all of the redeemed.

To whom we are sent, to what we are sent, where we may be sent, that's all God's prerogative. But the key is that we are sent. Christianity is not a religion that we simply check our little boxes, do our little devotional habits, take the equivalent of spiritual vitamins and think that somehow we have maintained our relationship with God.

To walk with God is to participate in God's mission. And therefore, God sends every peculiarity about your life right now is part of God's sending you. Every relationship you currently possess, the place that you are and the people that you have come to know in these places, all of this corresponds at this very moment to God's sending of you into these places and into these relationships.

You need to open up your mind and your heart to recognize, why am I here? Of all places that I could be, why am I here in this physical place? Why do I have these relationships with these people, these co-workers, these neighbors, these relatives?

Why am I here? Of all places, of all relationships I could have, why these? Why have I been called to this? Because you've been sent. This is what it means to be missional, to recognize that everything we encounter as believers, we encounter because God has sent it our way.

But more specifically, we don't receive that passively. God has sent us for the very things that we encounter. So we are sent out, his mission for all of the spheres. Leslie Newbigin, I mentioned some weeks ago before we began Exodus, just to bear this point.

Leslie Newbigin, in his book, a tremendous book, Foolishness to the Greeks, a tremendous book,.

He says,.

The church is the bearer to all the nations of a gospel that announces the kingdom, the reign, the sovereignty of God. It is not meant to call men and women out of the world into a safe religious enclave, but to call them out in order to send them back as agents of God's kingship.

Marvelous.

Moses has not been called out to the Midian, called out to this spectacle, to this miraculous sight of the bush that is ablaze, and yet the branches are not consumed. He's not been called out in order to stay there.

He's not been called out into the desert, into this miraculous encounter with God, in order to build a church or a monastery around the bush and spend the rest of his life there in solitude. Why did God call him out?

In order to send him back? Why are Christians called out to this encounter with a holy God, drawn out from the ways and the corruption of the world? Why? So that we can be sent right back into it. To sow light rather than darkness.

Salt rather than defilement. Hope rather than destruction. We're called in order to be sent. All of life, all of Christian life, verges on the mission of being sent. And the more we recognize we have been sent, in every circumstance and relationship that we currently possess, the more we will accurately display the Gospel in us as a treasure hidden within ponchards.

Brothers and sisters, this is the way we reveal God. We reveal the God who sends. Jesus prays this. My desire is that the world will know you have sent me. My desire is that the world will understand something of your desire, Father.

The very reason that you would send me into this world. My desire is that they would see you as the God who sends because He's the God who knows the sorrows. Who sees the suffering and the misery. Who calls people and delivers them out of it.

My desire is that the world will know you have sent me in this very way. Is that our desire as Christians? That the world around us, our co-workers, our relatives would know that God has sent His Son for this purpose in this way.

That God has sent us into their lives in this current season for this very end. So send I you. Jesus makes clear He's not only sent by the Father, but that He Himself is now the sender. As the Father has sent me, I send you, He says to His disciples.

Jesus is now the one who is sending.

I send you.

From my own strength, my own grace, my own presence, the work that I have accomplished, my own example and pattern, I have sent you in this very way. As the Father has sent me, so I am sending you. In other words, there's this necessary parallel between the life of Christ as it's shown forth in the Gospels and our life.

We're to comprehend our life in the life of Christ. We're to find the patterns and the example and the guidance and the inspiration for our life in the life of Christ. We encounter the risen Christ. And as a result of encountering the risen Christ, we become sent.

You'll know that you've encountered something of the glory and the beauty and the holiness of God if it corresponds to this urgent sense of being sent by God as a result. It could not be that Paul had experienced the risen Lord Jesus if he could keep going the way he was going on the road to Damascus.

To encounter the risen Lord Jesus is to stop Him dead in His tracks, turn Him around, and rather than being sent toward the wicked course of the world, to make Him one sent by God. Sent for God. And then to go and build churches and plant churches so that more believers would be sent to accomplish the will of God.

This is the result of encountering Christ. In other words, if you have experienced the risen Lord Jesus, you will have no choice but to be sent. If you have encountered the risen Lord Jesus, you will have no choice but to be sent.

There's so much talk lately about revival, isn't there? A lot of talk about what may or may not be going on in Asbury. For my part, if you're wondering, I prefer to be charitable in these things. I think the Monday morning quarterbacks come out in their ranks whenever something is reported along this, and I prefer to be patient and charitable.

Love hopes all things. I certainly hope that God is doing something surprising and intervening in a strangely warming way in Kentucky. I hate that it attracts probably all sorts of charlatans and people that are seeking the wrong things in the wrong way for the wrong reason.

But how will we know? How will we know if there has truly been an encounter with the glory.

And the holiness.

And the presence of God in a unique, set-apart way that we could characterize as a revival? Well, how has that happened in history? How have we looked at revivals? What has been the fruit of revivals?

Almost everything I've read in the past few weeks has highlighted the personal dimensions of genuine religious revival. The conviction of sin. The desire for sanctification. The resultant fruitfulness in a believer's life.

And that's all well and good. But what's not highlighted in these discussions is the fact that genuine revival of God has always resulted in being sent by God. And if you want to know whether the Lord's presence is really in Asbury, Kentucky, it will be shown.

And if these men and women are then sent out with an almost insatiable hunger to advance the kingdom in any and every way possible, that's what it looks like to encounter the risen Christ. Perhaps the most dramatic illustration of sending in the Old Testament is Isaiah chapter 6.

You remember the scene where Isaiah does what he had done a thousand times before. Just like Moses, over 40 years shepherding a flock in the Midian wilderness, had seen brush fire countless times, had walked by a bush probably a thousand or more times.

But on this day, it was a day like no other. This encounter was something unexpected, unimagined. And so it was for Isaiah when he entered into the temple and God's glory began to fill the temple. And His robe began to unfurl and smoke filled the inner sanctuary.

And Isaiah was as one struck dead when he encountered the holiness of God. And you remember how he had cried out,.

I am undone!

He instantly felt what Moses had felt. Get back what Peter had felt on the boat! Get away! I'm a sinful man! But then what does God do? We read, one of the seraphim flew, having in his hand a live coal.

You have this image of burning, right? In Exodus 3, the burning presence of God. Here's this burning coal. It's a coal that is going to burn or purify the sacrifice, right? The burning coal coming from the altar.

And what's the sacrifice? It's Isaiah. Particularly his mouthpiece. He's now a sacrificial servant of God and he must be cleansed just as the sacrifice was consumed by the burning coals. So it's a picture of atonement.

Sacrificial imagery. It's a picture of purification. Again, sacrificial imagery. And he touched my mouth with it. Have you ever seen a video of a cattle being branded? Cattle being branded? What happens when you take that hot iron and sear flesh and the smoke that begins to pour out of it as all of the flesh begins to deaden and bubble over?

Here's the live coal and it's burning out on Isaiah's mouth. His mouth now being purified. And the seraphim said, Behold, this has touched your lips. Your iniquity is taken away and your sin is purged.

And then I heard the voice of the Lord say, Whom shall I send?

Who will go for us?

And I said, Here I am!

Send me!

Do you notice what happens before Isaiah can respond? It's what happens every Sunday. It's what happens, I'm sure what's happening in Asbury. These sort of long, drawn out days and people there coming.

You can be brought into the most incredible display of God's holiness and God's glory. A tangible, almost visceral encounter with God. Something that is occupying every fiber of your being in the moment and that still will not be enough for you to be sent if Isaiah was left in his sin.

He would not say, Here I am. He would not say, Send me. The vision of God's glory is not all that you need. Corresponding to that vision of the glory and the beauty of God, you must have a supernatural understanding of God's mercy upon you.

My sin, which is now more visible and more guilty and more vile than it has ever been in my life, now stands before me as I see your light and your radiance and your glory, I am consumed by my own wretchedness and filth.

And therefore, when the Lord says in that state,.

Who will go? Who will go?

What will Isaiah do but hang his head down in shame? What will a believer do on a Sunday morning when they encounter something of the supernatural, something of the glory of God, and it begins to well up within them their own sinfulness?

What will they do? They'll look down. They'll cast their eyes to the side. When will this be over? It's not until that gospel glory of the forgiveness of sin, which comes so effortlessly, so freely to Isaiah.

What has Isaiah done? Has he seen this and thought, I've got to go apologize to these eight people and I'm going to go home and this week's going to be a great week and I'll come back to the temple, Lord.

No, what does he do? He just shows up in his wretchedness, in his guilt, in his rebellion. He shows up wearing it and all he can do is cry out, I'm undone. And in that very cry, the Lord has already sent the seraphim to cleanse him, to purge him.

And so now he stands forgiven and because he's forgiven, because he's been made right with God, because he is now made holy in God's sight by that atoning, sacrificial imagery, by the atoning sacrifice, now he can say, send me.

If it had been anything less than that, Isaiah would not have said, send me. We look sideways. We hang our head in shame. We do not want to be sent. We don't want to disturb our life. We don't want to cast aside our current schemes and ambitions for more comfort and more stability and more time for me.

She's not here so I'll bring this up, only because it's been so funny in my mind. It's really, it's on me, it's not on Alicia. Some weeks ago I had something that I was wanting to do and I was trying to drag her along, her and the kids along to it.

And she was giving me eight or nine really good reasons not to do it. And all I had in my defense was, I still need to live my life, you know. And now I wish I had never said those words because it's all I ever hear.

And she'll come around with a kind of a half smile and she'll poke my ribs and go,.

You still need to live your life? You still need a life for us?

Or when she's got all these kids hanging baby vomit down her back and she goes, when do I get a life for us? We do all these things to pat our own little desires and ambitions. Such a small view of the glory of God.

But even that is not enough to send us. Maybe that's enough to make us fearful and okay, we'll do it. But what really will send us is the glory and the beauty of God, not only as our Creator, not only as God enthroned and transcendent, but as our Redeemer, as our Savior.

When He says, by My blood I have bought you. What else is the response but,.

Send me God, send me.

What can I do for you, Lord?

Until we are undone by sin, and until that sin that we are undone by.

Is forgiven,.

And until that forgiveness begins to reverberate in our conscience and in our life, and we truly know the depth of our crime, and we truly know the cost of forgiveness, and we truly know that it has been applied to us, only then will we cry out, here I am, Lord, send me.

Make me half as willing as You were willing to forgive. Make me half as willing to be sent as You were willing to be sent. Not even into the world, but to the cross. Make me as willing as You are.

Jesus says,.

Even as the Father has sent me, so I send you. And how willing is He? I was reflecting on this with Caleb and Kenny earlier in the week.

How willing is He?

We have this glorious hymn, don't we? There is a fountain filled with blood. And I don't know that I've ever really reflected on that word fountain, but it's such a well-chosen word. Here you are in the desert of Midian, and water is at a premium.

In fact, anything edible and anything nourishing is at a premium. It's hard to come by, and so it's very costly. It's what makes a promised land flowing with milk and honey so attractive. This is as good as it gets in a region like this.

But Moses,.

What happened when he came into Midian? He watched the seven daughters of Jethro trudging up wooden buckets from a deep well. And just when they finally are taking turns, drenched in sweat, just about to get the fruit of all that labor, these hirelings rush in and grab it from them, and Moses has to jump in and defend them.

And it just shows you how there was all these fights that would take place at wells. Why? Because the water is so precious, and it's not easy to come by. It takes a lot of labor to draw it up. What's the last thing you'd expect to find in Midian?

Maybe something that Moses experienced as a child in the courts of Egypt.

A fountain.

A fountain is saying, we have so much water, we don't even know what to do with it. So we just let it flow into this big thing, and it just flies up 15 feet in the air and sprays everywhere, splashes and spills everywhere.

We've got so much water, we don't know what to do with it. We just have fountains. It's an expression of excess and abundance. So when we say there's a fountain filled with blood, we're not meant to understand that though one drop of the precious, sacrificial blood of our Savior would be enough to cleanse the world entire, if but one drop of that precious blood was enough to forgive me for all of my sins, past, present, future, God forbid.

And that one drop was held out to me as something so precious. I ought to have the greatest admiration, the greatest affection for the Lord. Even if that one drop was buried 100 feet deep in the earth, and I had to do an equivalent of cranking up a wooden bucket arduously with my life.

Working years and years to get that precious forgiveness. Oh, I'm so close to being forgiven. How many more Hail Marys? How many more beads do I have to rub? When will I finally get absolution? How many trillions of years in purgatory before I'm finally forgiven?

Even that would be precious, Lord.

But to say it's a fountain.

It's a fountain of this.

It's excessive.

Come, stand, saturate, drench. Do you see how bountiful my mercy is? A fountain filled with His blood. No more let sin and sorrows grow, nor thorns infest the ground. He comes to make His blessings flow.

As far as the curse is found. As far as the curse is found. As far as the curse is found.

As the hymn says. But we could modify it. No more let sin and sorrows grow, nor thorns infest the ground. He sends to make His blessings flow. He sends to make His blessings flow. As the Father sent the Son to make this curse-redeeming blessing flow, so the Son sends His followers.

Jesus sends us to make His blessings flow. And how do those blessings begin to flow? By believers encountering the glory of the risen Savior, and being forgiven by standing under the fountain of His redeeming blood.

That's how you desire to be sent. God's call to Moses is not in the form of a question. It's actually a command. It's an imperative in Hebrew. So now go. It's a lot like the Great Commission, which though it's not an imperative there, it's rightfully translated as an imperative in Matthew 28.

Therefore, go.

The God Who Sends and Is With Us

And that brings us to the second focus. We talked about the God who sends, and the Christian life is ultimately a sent life. But notice that just like the Great Commission and that command, go, what does God promise to Moses that Jesus promises to His followers?

I will be with you. And that takes us not only to the God who sends us, but He sends us even as He is with us. Moses said to God, Who am I that I should go to Pharaoh, that I should bring the children of Israel out of Egypt?

So He said, I will certainly be with you, and there shall be a sign to you that I have sent you. When you have brought the people out of Egypt, you shall serve God on this mountain. So God's sending corresponds to God's promised presence.

You can see the anxious fear well up within Moses. Who am I? Who am I to be sent? Who am I to go to Pharaoh? This is not the same Pharaoh of chapters 1 and 2. But perhaps this is still a Pharaoh that Moses knew 40 years prior.

Who am I to go? Who am I that I would deliver the children of Israel out of Egypt? And God in so many words says, it's not who you are, Moses. Who are you? Nobody. It's not who you are, Moses. It's who I am.

I will be with you.

That is what will make the difference. I will be with you because this is my deliverance. This is my judgment. This is my redemption, Moses. And so it is for the Christian. Whenever we have those anxious thoughts emerge, who am I to be able to do this?

Jesus says, it's not who you are. It's who I am that you would do this. You see the blessing here of insufficiency. There is something to say about that. There's a blessing to feeling insufficient. You ought to feel insufficient as a Christian.