Hello, you are listening to Second City Sermons,
a ministry of Second City Church in Midtown Harrisburg.
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you enjoy this sermon. God bless. Let's pray
again. Lord, as we turn to the book of Exodus,
we pray your blessing upon us, God, that we would
journey with you, not just in these stories long
ago, but in our own stories, in our individual
lives and lives, our community, that the long
journey of faith would be one, not of a distant
story, but one of our story, God. that we would
delight in the ways that you've worked with your
people, but more so than that, that we would
delight in the way of Christ who brings us through
our own Exodus, through the cross and the resurrection.
Would we delight, would we glory in you from
having spent this time together? In Jesus' name,
amen. All right, you can open up your Bibles
there to the Exodus passage. We're gonna be starting
a series. in the book of exodus for the fall
if you've been around for a number of years you
know that in the fall we can alternate between
new testament old testament and this year we're
going to be in exodus primarily looking at the
life of moses but of course it won't just be
about the life of moses um The stories that are
often centered on the life of Moses, of course,
also are really encompassing the story of Israel,
and they're not just about the life of Moses
or the story of Israel. Actually, most of the
time they're about God and His great work and
what He does for His people, both individually
and collectively. You know, we're going to consider
questions like, what does God do in the midst
of our suffering? What does He do with our doubt?
What does He do with our inability and our small
faith, our inadequacies? What does he do with
our need? What does he do with our sin? What
does he do with our failures? And yet, as you
turn to the book of Exodus, what you do find
out pretty quickly is that this book really is
often focused on this large figure, Moses, this
large individual. And so I think it makes a lot
of sense that we would maybe consider most of
the narrative texts of Exodus through the life
of Moses as a sort of a directing way for us
to take on the narrative texts of Exodus. He
is, so I read this a couple weeks back, one author
saying that outside of Jesus, Moses is the most
influential figure ever in church, not church
history, in history. Global history outside of
Jesus, Moses is the figure. I wonder what you
might think of that, maybe think of some others.
But think of this at least, all of the great
monotheistic religions, Christianity, Judaism,
Islam, they all find their beginning at least
with the writings of Moses. Think about this,
the New Testament mentions Moses by name some
80 times, refers to him actually a few more than
that. That is more than Abraham. That's more
than David. It is second only to Jesus. I mean,
even the gospel passage from Luke, right? Luke
doesn't say, in beginning with the law and going
through the prophets and the historical books,
he interpreted to them all the things concerning
himself. He's beginning with Moses, right? He
mentions Moses specifically to refer to the texts
that Moses wrote. So he's this huge, large individual
that in some ways his life is mirroring some
of the life of Israel. Sometimes it's leading
it. There'll be stories that have to do with
leadership and things like that. And of course
redemption and all these other questions I've
mentioned. But as we think of influential individuals,
it's hard not to think for me this past week
of influential individuals, that's hard to say
together, influential individuals who've passed
away recently. At the end of July, the Irish
singer -songwriter Glenn Hanser died. Maybe you're
familiar with him. I was pretty familiar with
his work. He was the lead guy for the Frames.
He was in the movie once. Maybe some of y 'all
saw that. And then actually this little duo kind
of spun off of that, the swell season with Marketa
Igloba. His funeral packed St. Patrick's Cathedral
there in Dublin and actually it spilled out into
all the streets. If you saw videos like the streets
were just full of people singing his songs and
mourning his passing because he was an Irish
emblem in a way. He actually called himself a
dub, which was to say, I'm a man. He's a, he's
a part of the people. He may have great fame
like winning an Oscar and all this, but he was
part of the Irish people. He sang their songs
in their pubs and they sang his songs in their
streets and so at his funeral Bono sang Other
great Irish figures were there leading politicians
Particularly great musicians and also Eddie Vedder
who is not Irish, but thankfully comes from the
great state of Washington, right? Eddie Vedder
and Marquetta Igloba sang one of Hansard's songs
and the name of that song was a song of good
hope. Let me read the first stanza. If we're
gonna make it cross this river alive, you need
to think like a boat and go with the tide. And
I know where you've been has really left you
in doubt of ever finding a harbor. Of figuring
this out and I love that that the imagery evokes
ireland in a way, but it also evokes like the
long struggle of life Like the long journey of
going where's the where's the hope here? Where
am I going? And yet it is titled right a song
of good hope Of course, uh dolly parton also
passed away a couple weeks ago. I'm just shy
of a couple weeks ago And you might have listened
to her music. You might not have, but as I mentioned,
as I was referring to the words of forgiveness
and peace from 2nd Corinthians, if you had an
image of Dolly Parton, it was probably one of
her smiling. I mean, she just smiled like all
the time. I mentioned this podcast that a friend
kind of mentioned where these guys at the end
of the podcast just were reflecting on Dolly
Parton. And they said that she really did just
cut through all the bipartisan stuff, right?
People would try to catch her in something. And
it seemed like she zigged when they zagged and
zagged when they zigged and just wouldn't take
it. And she was in, like I said, on this sort
of joke that there was a joy that existed beyond
the reality of all of our infighting. And I think
part of the appeal of Dolly Parton was not just
her smile, but the fact that most of us knew
that she came from the mountains of East Tennessee.
And most of us had a sense of her story. She
was the fourth of 12 children. She was raised
in a cabin without running water and without
electricity. Her father was a sharecropper and
actually paid the doctor who delivered her with
a sack of cornmeal. In some ways she embodied
sort of the American dream made reality, but
knew suffering and had this deep sense that there
was something beyond it. And of course, this
past week, Wendell Berry died on Monday, who
is undoubtedly one of the great writers of our
time. I spent a good deal of Tuesday morning
crying, reading over his poems and one of his
short stories. I did an independent study and
seminary on Wendell Berry's writings in the Port
Williams series. I can say without a doubt that
I had never cried as much reading a novel until
I read his book, Hannah Coulter, which I hope
many of you have read. But if you read him, I
think the thing that permeates his writing is
this attentiveness to the world, which means
that he's attentive to the real tragedy of the
world, the sorrow of the world, particularly
the natural world. But also there's this odd,
there's a grief that's there that is also tinged
with a hope. And he has this in his poems and
his essays, his short stories, his novels. Which
is to say that these people are all telling a
story, and they're telling a story that is true
to the world. Each one of these characters is
telling a story that's true to the world. The
story of Ireland and its oppression, one of poverty
and joy, one of attention and grief. And it sort
of begs the question, what stories are we telling
each other? What stories are we listening to?
What stories are we reciting and singing about?
And if there is one story in the Old Testament
that marked the Old Testament saints, the Old
Testament people of God, the one story that they
were supposed to tell again and again, actually,
just a couple of weeks ago, Jess mentioned when
we were looking at the Psalms, she said, again,
there's another Psalm talking about the Exodus.
Another song that recounts the story, the coming
out of slavery and oppression and hardship and
ruthless burdens, the story of Moses, because
of course the story of Moses isn't just about
Moses, the story about God, giving a true account
of this world, seeing and knowing and acting,
working through His people, hearing their suffering
cries and coming to their rescue. And so it's
a story that was told again and again and again.
I've seen some videos the last couple months,
some of them I watched a number of times of Glenn
Hansard in pubs singing the Irish songs. And
then after his passing of the streets filled
singing his songs. And of course in my own week,
I spent some time with Wendell Berry. And of
course, I would imagine many of you spent some
time with Dolly Parton. Why do we do this? Because
they're giving this account of the world, not
shirking off any of the hardship of it, any of
the bitterness of it or the suffering, and yet
in a way giving us hope in the midst of it. So
as we ourselves continue in the struggle and
continue in the mourning and the grief, part
of what I want you to see is that you continue
with the journey of God and that God knows and
that God sees. So, we turn to Moses. We turn
to Moses. Hopefully you have it open there. Exodus
chapter 2. And the first thing we read, verse
1, now, a man from the house of Levi went and
took as his wife a Levite woman. It seems like
a strange way to begin a story about Moses. It
seems like he really wants you to know that these
are Levites. Okay. Interesting enough. This is
to say that he was born into a family with a
mother and father that were not only to lead
God's people in worship, that was the role of
the Levites, but they were also called to call
the people collectively to remember what God
has done, to worship Him because what He has
done, to lead God's people back to Himself. It's
almost giving us a little glimpse even in that
detail of what Moses might And it's a hopeful
thing, right? Oh man, there's these faithful
people there that lead God's people to call them
back to himself. Something good is happening.
And if you go back actually to the beginning
of chapter one, not the very beginning, but in
verse seven, what we read there in verse seven,
but the people of Israel were fruitful and increased
greatly. They multiplied and grew exceedingly
strong. So the land was filled with them. Well,
the last time we had those words all together,
increased, multiplied, and filled, was all the
way back in Genesis at the end of chapter one,
when God blesses them and says, increase, be
fruitful, multiply, and fill the earth. It's
almost as though, again, right at the beginning
of this story, there's this hope. There's this
sense of, man, what God had said He would do,
He's accomplishing. The work is happening in
the world and through God's people. Then what's
the next thing we learn about Moses? We turn
back to chapter two. The woman conceived and
bore a son and what she saw, and when she saw
that he was a fine child, she hid him. She hid
him three months. Actually, then it goes on to
say, right, that she hides him until she could
hide him no longer. Which is to say that, you
know, he grew up like most people did. He became
bigger, sort of like the Israelites are becoming
bigger. And he's gaining a voice and he's gaining
a presence in the world. And for him, that might
mean death. So if we looked back at chapter one,
of course, we could read about how Pharaoh, Pharaoh
came to power who did not know Joseph. And he
looked out and he saw, oh, they're increasing,
they're growing. It says, they're becoming too
many and too mighty. They're too much. Too much
for the Egyptians. And in some ways, like Moses
was too big to hide. And Moses was hidden, of
course, because Pharaoh decides that he must
set task masters over them to afflict them with
heavy burdens. Verse 11 of chapter one tells
us. And actually, if we just kind of walk through
parts of chapter one, the words that you would
hear repeated again and again are words like
this. They were oppressed. They were treated
ruthlessly. They were slaves. Their lives were
bitter. They were under hard service. And again,
then at the end of that section, it says, they
ruthlessly made them work as slaves. So for all
the like hope that you have, oh, the world might
be coming into what God had called it to be fruitful,
multiplying, filling. What you have is suffering
and grief and sorrow upon sorrow. A life where
a mother must take a basket, her child, bitter,
ruthless, oppressed, slaves, hard service, ruthless
slaves, again and again, suffering. And my guess
is that in this kind of scenario, in this kind
of setting, the underlying question that may
be coming up again and again is where is God?
Right? I mean, finally, Abraham's promise that
he would be made into a great nation has come
about. And it seems as though even in their coming
about, they're reflecting what God had called
them to be there in Genesis chapter one. Where's
God? Does he see, does he know that a mother
can delight in her little child for a little
while and then have to put him in a basket. Of
course, this bitter suffering gets to the point
in chapter one, in the next paragraph, beginning
in verse 15, that Pharaoh calls the Hebrew midwives
to him and he says, hey, when you're helping
the Hebrews and it's a boy, you got to kill that
baby boy. We cannot have any more of them. And
just actually as a quick aside, those two midwives
are named in this text, Shifra and Pua, and we
have no idea who this Pharaoh is. Meaning millions,
literally billions and billions of people have
read their names, dignified their work, and we
don't know who Pharaoh is. Lovely little detail.
I'm gonna get back to them, but they lie to Pharaoh.
All of his people, his people, every son that
is born to the Hebrews, you shall cast into the
Nile. Throw them into the river, drown them.
So upon their suffering, upon the hard burdens
that they're carrying, right? Upon all that has
happened to them, now take their babies and throw
them into the Nile. And this is why this Levi
woman, Moses' mother, who we later learned to
be Jacobed, she takes a basket that's made out
of reeds and she dabs it with bitumen and with
pitch. And she must have carried her child, maybe
in the basket, maybe with his sisters right next
to him, walks him down to the river to put him
in the river to never see him again. I mean,
can you imagine doing that? Can you imagine that
the state of your people and the fate of your
child was so dire that you actually had to take
a basket and make sure it was waterproof to some
degree so that your child might possibly live?
Might not sink. I mean, picture with me. How
many tears were mixed with that bitumen in that
pitch? Countless tears. My guess is she had to
dab that over and over again. That's not some
passing act. Can you imagine the desperation
of a woman performing this act? And also to a
degree, can you imagine her faith? There's something
going on here. There's some degree to which she's
saying, God's at work. Her tears were no doubt
mixed to some degree. but wonder what might happen.
Maybe you can think back in your life, the last
time you shed tears of such a nature. What we're
introduced with here at the beginning of Exodus
is really, it really is one of the great questions
surrounding the world and certainly surrounding
the idea of God, right? I mean, the idea of suffering.
And the idea of does God know about this? Does
He care about this? Does He see any of it? And
it's the suffering that is not foreign to your
experience. I'm sure it's not. Of course, it's
the suffering that the Irish have experienced.
Some of you know their long stories, and it's
the suffering that people in Appalachia have
experienced. And actually, Romans 8 tells us
that creation itself, right? Think of Wendell
Berry's love for creation. Creation itself is
groaning. But so are you Some of you have quite
literally lost children miscarriage after miscarriage
or The house that we bought actually on Green
Street The mother sold it to us because her daughter
and her son died before she did So your kids
are just far off relationally and geographically
and that's the cause for your sorrow We probably
haven't actually experienced slave masters though
countless Christians have through the ages and
it begs the same question It's the same world
we are in So many of you Your tears have flown
out of the experience of your wandering in the
world like it's wondering where where am I? What
am I doing? Why am I single Why am I divorced?
Why do I feel so alone? Why does my sin persist
when I've fought it for so long? Why have friendships
been so hard to cultivate? Who are my people?
And actually Moses seems to have this experience
a little bit too in chapter two. Like if we keep
reading, this is kind of Moses' experience. There's
that, you know, little middle part there in chapter
two, the story that you probably know. of Moses
killing an Egyptian. Verse 11, right? When Moses
is grown up, he went out to his people and looked
upon their burdens and he saw an Egyptian beating
a Hebrew, one of his people. Now, if you see
that, there's actually a number there. And if
you look down, it says one of his brothers, but
it's twice said, these are his people. And he
goes out and he strikes this Egyptian down and
he buries him in the sand, he kills them. And
what happens after that, of course, is that he
goes back the next day and there's two guys fighting,
two Hebrew guys fighting, and they say, who made
you prince and judge over us? Did you mean to
kill me as you killed the Egyptian? And Pharaoh
hears about it and he flees, which is to say
at the end of that chapter, he's experiencing
the sorrow that so many of us have because he
does not have a people, right? I mean, that's
how it begins. His people, his people, and they're
like, we don't want you. Pharaoh says, I don't
want you. Leave. The last time, the last person
I was with, sorry, the last grown man I was with
who shed tears in my presence was Cyprian, who
was the pastor of the Kenya Rwandan Fellowship
that meets here on Sunday afternoons. I was meeting
with him and some of their other leaders a little
over a month ago, and he moved to Ohio. He was
here in this place that wasn't even necessarily
his home, but he'd made something of a home of
it. He had a fellowship of Christians that he
could be with. And the lack of employment opportunities
here and all invited him sort of to leave and
to go to a place that had more Kenyan Rwandan
speakers in Ohio, but he was of course, sorrowful.
Of course, wondering yet again in his life, where
am I? Who are my people? And again, we're faced
with suffering because that question is so often
the question that we deal with. So what's the
answer? What do we do with this? What do we do
with these kinds of stories where a mother take
a reed basket and dab it so maybe her baby won't
drown or moses has to flee because he's not here
and he's not there and he doesn't know where
he is or ciprian or you or i what are the answers
for such a world filled as it is with suffering
like this because you can't escape it you can't
brush it off as though it's not there So what
do you do with that? And what do you do with
the idea of God? Well, of course, one of the
answers to do with what many people do is they
say, well, God can't exist in this kind of world,
in this kind of scenario. He doesn't exist. It's
a big lie. The problem with that is that it's
still there. It just is what it is. Why are you
so upset about it? There's no hope. It's just
the way the world is. Get on with it. Another
answer that some people give is that God exists,
but He's not really in control, which is to say
we can't hold Him at fault, you know? Some things
God gets and some things God doesn't get, and,
you know, don't get mad at Him. He exists, but
He doesn't really have much say. And then I think
there's the answer that the story of the Bible
gives, which We hear really loudly actually at
the end of Genesis, the very previous chapter,
chapter 50 verse 20, where it says Joseph is
talking to his own brothers who sold him into
slavery down in Egypt. What you meant for evil,
God meant for good. Which is not necessarily
answering all the questions you might have, but
there is a mysterious reality, a divine dynamic
beyond our understanding. And I don't know, actually,
I don't believe that it answers most of our questions,
but I don't really know of a better answer. I
certainly don't think it's a better answer to
say, well, God doesn't exist. It's just the way
the world is. Get on with it. What are you crying
about? I certainly don't think it makes sense
to say, well, God doesn't really have much say.
No. Joseph's statement there, what you meant
for evil, God meant for good is the story of
Moses, and it's the story of Jesus. And somehow
it's the story of your life, the people of Israel.
Think with me of the story of Moses, because
in this story where there is so much evil, where
there's so much suffering, where no doubt there
were so many times where God's people in some
ways rightly said, God, where are you? Right?
their cries come up to him. Which is a great
question for you. Are your cries and your tears
God word? Are they directed towards God? But
think of some of the details of the story and
how often it is the case that we see, even in
the tragedy of all this, God working things out
for the good. He may have been born into a family
that loves him, but he's born into slavery, right?
And yet it does seem that the evil of it all
is worked out in mysteriously good ways. And
almost always, at least in these stories, it's
through looking at the accounts of the women
in this story, of which there are many. So follow
along with me, okay? The first women we have
mentioned in Exodus are the midwives. I mentioned
them. And by the way, they are the first of a
number of godly civil disobedience examples in
the Bible. This is the first one. where there's
civil disobedience done and God blesses it. But
it's almost done in this kind of joking way,
almost. Did you get this? I think there's actually
a little bit of humor that's intended here. The
midwives, the nobody midwives of the Hebrews
who are mentioned by name go to the great Pharaoh,
the king over Egypt, maybe the strongest person
living in the world at the time. And they say
this, The Hebrew women aren't like the Egyptian
woman, for they're vigorous and give birth before
the midwife comes to them." And with such a statement,
they pull the wool over his eyes. With that farce,
they get away with it. God deals well with the
midwives. The people multiply and grow stronger.
That's what it says. divine humor. Think of Pharaoh's
daughter. Think about this, okay? Pharaoh instructed
all his people. That's what it said at the end
of chapter one, right? Then Pharaoh, verse 22,
then Pharaoh commanded all his people, every
son that's born to the Hebrews, you shall cast
into the Nile, but you shall let every daughter
live. All his people, that's what it says. His
own daughter. His own daughter finds the basket
with Moses and the first thing that she notices
is that he's a Hebrew. Almost certainly because
he was circumcised. He has faithful parents that
are following the covenant. Divine irony. Divine
irony. Think of Moses' mother and sisters. The
sisters are there watching from a distance. And
it must have been actually a pretty good distance
because it mentions that Pharaoh's daughter and
her handmaidens were there, you know, so there
are a bunch of people there and they're probably
watching from a distance. But they're watching
from a distance and can you imagine this? I mean,
imagine, I have beautiful pictures of Lily holding
her younger brothers. These sisters probably
doted on him until he got too big and too loud.
And I guarantee you, they were filled with tears
as their mother carried that basket down to the
river. And they're probably there watching from
a distance wondering, are we going to have to
jump in the water? Is some animal of prey going
to get that basket? They're probably watching
as Pharaoh's daughter, Pharaoh who had instructed
all of his people to kill, to throw into the
Nile. Any Hebrew boy, they're probably watching
attentively. Is this going to be the time where
we have to risk our life? Because that basket
is just going to be overturned. And what happens
to them? They go down and say, hey, we know a
nurse. We know a nurse who would tend to this
child. And she responds, go, go get her. divine
protection. Of course, Moses' mother, for all
of her worry, understandable worry, for all of
her understandable tears, which no doubt there
were many, his mother gets to raise him, being
paid by Pharaoh's coffers. Divine provision.
And Raoel's daughters? Raoul's daughters live,
as so many women do, in fear of predatory men.
They're going about their daily work. They're
harassed by men, shepherds. Seems to be the norm.
Sad and familiar story. But it's in that place
that Moses comes. And Raoul is like, surprise,
how'd you do it so quickly? I'm so used to a
bad scenario, a bad story. And then one of them,
Zipporah, becomes Moses' wife and gives birth
to his son, Gershom. Divine shelter. What I'm
saying is that when we look at these women, the
midwives and Pharaoh's daughter and Moses' sister
and Moses' mother and Raul's daughter is exactly
what we hear of from Joseph's mouth. What you
meant for evil, God meant for good. What you
meant for evil, God meant for good. And it's
just no wonder that this story, that this story
of all stories was the story that was to be told
again and again and again. That when God's people
gathered together yearly around the feasts of
Passover, or when they went up to sing the songs
of the Psalter, what would they sing again and
again and again? These stories, right? This story
of redemption. This is the thing that would mark
them that they would just tell one another again
and again and again, would nourish them in their
faith, wondering, does God see and does God know?
Does He know my tears? Does He know my pain?
Does He know my trouble? Of course, this is the
very story that Jesus and His disciples are recounting
on that last Passover meal that He'd share with
them right before He goes to the cross. This
was the story of redemption that Jesus was retelling
with his disciples when he says there's even
a greater story of redemption. There's even a
greater Exodus. There's a greater slavery and
there's a greater hope that he goes to take care
of on the cross in his own suffering in the empty
tomb for our hope. God's own Exodus, his going
out, right? and himself experiencing suffering
and pain on the cross. You see, we're always
telling stories. We are, we're always telling
stories to make sense of the world and our place
in it. But for Christians in the old epoch, this
was the story. For Christians now, The cross
and the resurrection is the story. And what does
the cross and resurrection say? But God sees,
right? God knows, God acts, that the effects
of Satan's sin and death in the world will not
have the final say. That the light shines in
the darkness of this world and the darkness will
not overcome it. I hope you heard this. when
it was read. But this whole introduction, these
first couple chapters that are this great introduction
to Moses and to the plight of Israel, this whole
section ends with these words, verse 25. God
saw the people of Israel and God knew. And that
same good news that is mentioned in those verses
is absolutely the good news today. God sees.
God knows. God acts. Nothing is lost on Him.
He's working these things together in ways that
are beyond us, but He sees. He knows. I mean,
I think part of the draw to kind of get back
to the beginning of artists, great artists, great
musicians, great writers, great painters, is
they look. They seek to give a true account of
the world. Don't brush off the suffering and
the pain and the grief and the tears, all of
that. They don't brush that off. But to give
a true account of the world is also to give like
Glenn Hansard's song, A song of good hope. To
give a true account of the world is to say there's
something beyond this that our hearts and our
bodies ache for. In our family, and in my family
growing up, one of the great stories that we
would tell are the stories of Narnia. I think
many of you probably tell those stories too.
And you'll remember maybe, if you know the stories
well enough, that in the beginning of the book,
Prince Caspian, Prince Caspian is living with
his uncle, Miraz, who's an evil. And the Talimans
have sought to put away with the old stories
of Narnia, to do away with them, to erase them
from memory, to no longer tell those stories.
And in the great fortune, maybe the divine fortune,
of Prince Caspian, Dr. Cornelius is hired to
be his tutor. And of course, Dr. Cornelius is
of the old ways. And he says, listen, all you
heard about old Narnia is true. All is true.
And he had to tell those stories again and again.
And that's why we do what we do every week, week
in, week out. We tell the story again and again.
It's true. It's true. Though our sin is great,
God's mercy is greater. Though our suffering
and darkness may last, our sorrow may last for
the night, joy will come in the morning. We tell
the story of Moses. We tell the story of the
Exodus again and again. We tell the story of
Jesus again and again and again. And we sing
the story of Jesus again and again and again.
Because this is our great hope. This is the hope
of the world. God sees, God knows, God acts in
His mysterious ways, but certainly, definitively.
We rehearse the story of our Exodus. We remember
that though we grieve and we suffer and we sin,
that Jesus really did come, that Jesus really
did die. And he rose again, that light shines
in the darkness, now the darkness is not going
to overcome it. Let me pray. Lord, thank you
for your word. Thank you for the story of Moses.
Would we hide it in our hearts, and we see this
is the story of our lives as well, and of your
love for us, a God who sees and knows. Amen.
Thank you for listening to Second City Sermons
podcast. We hope this sermon has encouraged you
to worship God and to celebrate the gospel of
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.m. You can find us online at SecondCityChurch
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Thanks again for listening. God bless.