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I'm going to be reading Exodus
chapter six all the way through the chapter and then the first
seven verses of chapter seven. So Exodus chapter six, verse
one through chapter seven, verse seven, hear God's word. But the Lord said to Moses, now
you shall see what I will do to Pharaoh with a strong hand,
he will send them out and with a strong hand, he will drive
them out of his land. God spoke to Moses and said to
him, I am the Lord. I appear to Abraham, to Isaac,
and to Jacob as God Almighty, but by my name, the Lord, I did
not make myself known to them. I also established my covenant
with them to give them the land of Canaan, the land in which
they lived as sojourners. Moreover, I have heard the groaning
of the people of Israel, whom the Egyptians hold as slaves,
and I have remembered my covenant. Say, therefore, to the people
of Israel, I am the Lord, and I will bring you out from under
the burdens of the Egyptians, and I will deliver you from the
slavery to them, and I will redeem you with an outstretched hand
with a great acts of judgment. I will take you to be my people,
and I will be your God. And you shall know that I am
the Lord, your God, who has brought you out from under the burdens
of the Egyptians. I will bring you into the land
that I swore to give to Abraham, to Isaac, and to Jacob. I will
give it to you for a possession. I am the Lord. Moses spoke thus
to the people of Israel, but they did not listen to Moses
because of their broken spirit and harsh slavery. So the Lord
said to Moses, Go in, tell Pharaoh, king of Egypt, to let the people
of Israel go out of his land. But Moses said to the Lord, Behold,
the people of Israel have not listened to me. How then shall
Pharaoh listen to me? For I am of uncircumcised lips.
But the Lord spoke to Moses and Aaron and gave them a charge
about the people of Israel and about Pharaoh, king of Egypt,
to bring the people of Israel out of the land of Egypt. These
are the heads of the father's houses, the sons of Reuben, the
firstborn of Israel, Hanuk, Halu, Hezron, and Carmine. And these
are the clans of Reuben, the sons of Simeon, Jemuel, Jamin,
Ohad, Jachin, Zohar and Shaul, the son of a Canaanite woman.
These are the clans of Simeon. These are the names of the sons
of Levi according to their generations. Gershon, Kohath, and Merari,
the years of the life of Levi being 137 years. The sons of
Gershon, Libni, and Shimei by their clans. The sons of Kohath,
Amram, Izhar, Hebron, and Uziel, the years of the life of Kohath
being 133 years. The sons of Merari, Mani, and Mushi, these
are the clans of the Lehites according to their generations.
Amram took as his wife Yocheved, his father's sister, and she
bore him Aaron and Moses, the years of the life of Amram being
137 years. the sons of Izhar, Korah, Nepheg,
and Zichri, the sons of Uziel, Mishael, Elzefan, and Sithri. Aaron took as his wife Elisheba,
the daughter of the Minadab, and the sister of Nashan, and
she bore him Nadab, Abihu, Eleazar, and Ithamar. the sons of Korah,
Asir, Elkanah, and Abiaseth. These are the clans of the Korahites.
Eliezer, Aaron's son, took as his wife one of the daughters
of Putiel, and she bore him Phineas. These are the heads of the fathers'
houses of the Levites by their clans. These are the Aaron and
Moses to whom the Lord said, bring out the people of Israel
from the land of Egypt by their hosts. It was they who spoke
to Pharaoh, king of Egypt, about bringing out the people of Israel
from Egypt, this Moses and this Aaron. On the day when the Lord
spoke to Moses in the land of Egypt, the Lord said to Moses,
I am the Lord. Tell Pharaoh, king of Egypt,
all that I say to you. But Moses said to the Lord, behold,
I am of uncircumcised lips. How will Pharaoh listen to me?
And the Lord said to Moses, see, I have made you like God to Pharaoh,
and your brother Aaron shall be your prophet. You shall speak
all that I command you, and your brother Aaron shall tell Pharaoh
to let the people of Israel go out of his land. But I will harden
Pharaoh's heart And though I multiply my signs and wonders in the land
of Egypt, Pharaoh will not listen to you. Then I will lay my hand
on Egypt and bring my hosts, my people, the children of Israel,
out of the land of Egypt by great acts of judgment. The Egyptians
shall know that I am the Lord when I stretch out my hand against
Egypt and bring out the people of Israel from among them. Moses
and Aaron did so. They did just as the Lord commanded
them. Now, Moses was 80 years old and Aaron 83 years old when
they spoke to Pharaoh. That's where we stop. All right, that's a lot to bite
off, especially the names that your eyes glaze over just a little
bit. We were going through the names of the sons of Levi. That's
OK. There is a point. God has now
come back to Moses again after his first failure. Remember that
he went before the people of Israel, he got them on board
and then disregarding some of God's instructions, he went immediately
just with Aaron to the king of Egypt, Pharaoh, and demanded
that he release the people of Israel. We saw. Moses and Aaron
and the people not paying attention to God's previous warning that
Pharaoh would not listen to them. And so they're sort of wrecked
when he doesn't listen to them. We also see them not paying attention
to God's instructions to be essentially very polite and very modest in
their first request. They were to go to Pharaoh and
say, let my people go out three days journey so that they can
worship me. It wasn't immediately to go and demand full release
of the people. But now we see after Moses at
the end of chapter five complaining, Moses comes before God and says,
oh, Lord, why have you done this evil to this people? Why did
you ever send me? For since I came to Pharaoh to
speak in your name, he has done evil to this people and you have
not delivered your people at all. We now see God speaking
back to Moses and saying, now it's going to happen. OK, here
it comes. And here he comes. God says, now I am going to show
you my wonders. And now the confrontation between
me and the king of Egypt to show who is the true God of Egypt,
who is truly in charge, is going to take place. And one really
important thing that takes place in this exchange is God says,
I am now going to reveal myself in a new way that I have not
done before. It's a little confusing the way
it's phrased. We'll try to track our way through
this in the early part of verse of chapter six. Excuse me. God
says in the past, when I spoke to Abraham, Isaac and Jacob,
I revealed myself as El Shaddai. You've probably heard that God
Almighty, God who is sufficient, God who is able. I revealed myself
as El Shaddai, but now I will reveal myself as Yahweh. I will
reveal myself as the Lord, as he who is. OK, we talked a couple
of weeks ago about that name, the importance of that name,
that God is saying not just, well, here's my name, just so
you know, I have a name. He's saying this is I am the
one who is. I do not depend on anyone or
anything else for my existence. I am the one who is. And God
says, I am now going to reveal myself. I'm going to act in accordance
with that name in a way that I have never done before. This
is a turning point in God's revelation of himself to his people. He
now says, you will know me by this name, not by that name.
Now, there's a question. If you read the book of Genesis,
you will come across the term the Lord or Yahweh. Did Abraham,
Isaac and Jacob know him by this name? Well, you could read this
two ways. You could read. I never revealed
to them this name. I kept it a secret all this time. But I think it's better to read
it as I never did the works that go with this name. I'm going
to deal with my people in a new way. I want you to notice some
of the changes that are going to take place. I want you to
notice some of the promises that God makes for how he will now
deal with his people. First of all, notice that in
the past, God has dealt with his people, usually as individuals
or as families, right? So up to this time, he says to
Moses, I was the one who made myself known to three guys, right? To Abraham, to Isaac and to Jacob.
and he was with them, but realized this is a small scale. On the
whole earth, he is known to Abraham, Isaac, and Jacob in a clear way,
and to their families. He's been dealing with individuals
Or at most, with a big family. Earlier on in Exodus, it told
us that, I can't remember, it was 70 or 75 people went into
Egypt. That's the 12 patriarchs, the
12 sons of Jacob, and all of their kids. That's all. It's
still, well, I mean, that's a big family reunion, but it's a family
reunion. 75 people. And now that he is going to deal
with them as a great nation, as hundreds and hundreds of thousands
of people, and he's going to bring them on a massive scale
out of slavery. By the way, it's interesting
if you read through the book of Genesis and it shows up in
Exodus as well. And even later on in the Bible,
individuals fear God. Right. So early on, back in chapter
one of Exodus, we learned about the two midwives who feared God. This is something that individuals
tend to do. Individuals fear God, but the
Lord promises that he will be God of the entire people. The redemption that he will bring
about is for the whole nation. We see God's promises in verse
four. He says, I established my covenant
with them to give them the land of Canaan, the land in which
they lived as sojourners. And he says, I'm going to keep
my promises. First thing about God's redemption,
he is keeping his promises. Second thing in verse five, moreover,
I have heard the groaning of the people of Israel, whom the
Egyptians hold as slaves. And I've remembered my covenant.
Second thing is he hears our groaning and he hears our suffering. Third thing is, in verse six,
say, therefore, I am the Lord and I will bring you out from
under the burdens of the Egyptians and I will deliver you from slavery
to them and I will redeem you with an outstretched arm and
with great acts of judgment. This may be the first time in
the Bible where God says, I'm going to redeem. I'm going to
redeem. We'll look at that in a second.
He redeems and he rescues with mighty acts. He's answering Moses's
plea back in chapter five. Moses is you've not delivered
your people at all. He says, I'm going to do it now. You are going to know me as the
Lord in a way that you never have before. He says in verse
seven that the people of Israel will be his people and that he
will be their God. And he says to us. He will be
our God and we will be his people. And he says, finally, in verse
eight, that he will bring them into the land that he swore to
give to Abraham, to Isaac and to Jacob as a possession. He says, I will give it to you
for a possession. What does that mean? It's not just another way
of saying I'm going to bring them there. He says they're going
to own it. It is going to be their inheritance.
It will be something that cannot be taken away from them. Do you
understand that we are looking for a kingdom that cannot be
taken away from us? The statistics are now that a
third of all houses being sold in Rhode Island are foreclosures.
That means that they were taken away. In many cases, probably
rightly, people couldn't pay their debts. There's the whole
economy. You can come up with whatever
reasons you want to. But understand the point. This is a place where
our things are taken away from us, where our houses do not stand
forever, where our possessions do grow old and rust and thieves
do take them away. We are looking for a land that
will be our possessions. Now, I want to look at this idea
of redemption that God promises for the first time. Now, the
cultural and the biblical meaning of redemption, especially in
the Old Testament, is very straightforward. It's getting something back.
It's usually buying something back. This can take place. with ancestral land, okay? When God's people entered Israel,
each tribe and in each clan and each family were given a possession,
given a piece of land that was to stay theirs forever. And even
if it were sold at the Sabbath years, every seven years, or
finally every 50 years, those land possessions were to be given
back. And there were rights built into
the law that somebody who was a relative of the family that
had sold the land had more of a right to buy it back than anybody
else. They were redeemers. It was talking
about redemption of the land, the right to buy something back.
You could, in some cases, when you if you made a vow to the
Lord, if you said, Lord, I will give you my house, if you will
just get me out of this piece of trouble. Right. Vows were
usually a sacrifice like a bull or a goat. You can bring it before
God as an act of worship. You can't bring a house with
you as an act of worship. Right. It's very awkward to carry
the house into the temple. But what you could do was redeem
it by taking the market price of the house and giving it to
the priests and the Levites. It was buying back something
that was in the possession of someone else. And the other place
that we find this, and the two other places we find this, are
with vengeance for a slain relative. Back in the day, In the old east,
not the old west, the even wilder old east, there were no sheriffs. If somebody killed me, it was
up to my brother or my closest living relative to track them
down and do justice on them. And whoever has the responsibility
of avenging me is my redeemer. It is responsibility for vengeance. not vengeance for its own sake,
but to carry out justice. And the other place that we find
this is in the book of Ruth is the best illustration of it is
the idea of a kinsman redeemer who is responsible if you die
for carrying on your family lines by providing a widow with a child
who would carry on your name. God says he is going to go back
and he is going to take take back and avenge his people. He will buy them back out of
slavery. Because that's the other use
of the term redemption even today, isn't it? You can redeem a slave. There are funds that are set
up for redemption of slaves in Africa today, especially in the
Sudan. God is going to buy back his
people, not by bringing a cash gift to Pharaoh, but by paying
the price with the blood of Egypt's firstborn. The cost will be the
judgment of the oppressors. All redemption is costly. Redemption
is costly. And one day, God himself would
pay the price for our redemption. Now we see after this tremendous
statement by God, now I'm going to do this. I'm going to redeem.
I'm going to reveal myself in this way. Now go tell the people
that. We get a very short answer. In
verse nine, Moses spoke thus to the people of Israel, but
they did not listen to Moses because of their broken spirit
and harsh slavery. Do you catch that? They did not
believe the good news because in some sense, the capacity to
do so had been beaten out of them. They were unable to buy
it, unable to get it. If you are sharing the gospel
with somebody, do not give up when they reject you. Do not
give up. Don't take it as an ultimate
final rejection of the good news. Understand that apart from the
grace of God working in our hearts, we are all too beaten down to
receive the good news. Why would Pharaoh listen? Moses
turns around and says, I can't even get the Israelites to listen
to me. Why would Pharaoh listen to me? He says, I'm a man of
uncircumcised lips, which is quite an evocative picture. But the sense is simply this.
I am unable to do this. I will not be able to convince
Pharaoh, especially if I haven't even been able to convince the
Israelites. Now, almost At random, it seems
like we get a genealogy plunked down into the middle of the chapter.
Why? Why give us the genealogy of
Moses and Aaron at this point? Well, very briefly, a couple
of things. First of all, right now we have introduced to us
a cast of characters as we go through the remainder of Exodus.
In the future, we won't go all the way through the Pentateuch
right now. In the future, as we look through the other books
of Moses, we're going to see some of these characters again.
We're going to see people like Nadab and Abihu and Korah and
Phineas show up again, sometimes in very important ways. We're
also given a link between past, present and future. We are given
the genealogies of these sons of Jacob, Reuben and then Simeon
and Levi to this current pair of mediators, Moses and Aaron.
And in the future, we're given the genealogy of Levi as the
priestly tribe. And so this gives us an understanding
of why Moses and Aaron are legitimate representatives, why they're
legitimate mediators. Moses and Aaron, because of their
genealogy, because of their family background, legitimately represent
the people to God. OK, they're not foreigners. They're not strangers. They are
from among the people. They are known to be true Israelites,
true recipients of God's promises. And so they can speak to God
on behalf of the people. They are legitimate representatives
of the people to God and legitimate recipients of God's promised
grace. Really simple point I want to
take out of this big, long genealogy with all kinds of fun names that
I know you will be putting in your baby name book now. The
mediator must be the right man. The mediator must be the right
man. It's very easy for Christians to think about Jesus's deity,
the fact that he is God. But we need to think also about
his humanity, the fact that he is man, and not only that he
is man in the abstract, but that he is a legitimate representative
of God's people. He is a legitimate recipient
as an Israelite of God's promises. He's an Israelite of known genealogy.
Do you notice that two of the gospels give us genealogies of
Jesus, right? He is part of God's elect people. He is one greater than Moses.
son of David. We know who he is. But this is
what I want to get at for kind of the big point of the sermon.
It is God who redeems, not us. Yes, we know that, right? It
is God who redeems, not us. We can't do it. Our entire lives
are going to be spent as Christians getting this into our heads.
And if we understand it, it's going to shape everything about
the way we live, about the way we think, and about the way we
pray. This is the focus of the first
eight verses of the chapter I am going to redeem. God says that
it is bound up in his identity. He says, I'm revealing myself
according to this name now. And here's what it looks like
when I reveal myself. It's in redemption. God says,
I am the redeemer. And there are two mistakes people
can make and commonly do about knowing God. The first is to
say that he cannot be known at all. Right. We just say, well,
there might be a god out there, but we can't really find out
anything about him. The other is equally arrogant
and equally wrong. That is that he can be thoroughly
figured out by philosophers, whether they're professional
philosophers or armchair philosophers. And the Greeks were really good
at philosophy. I mean, they really were. Read
Plato. You will be impressed. But the
assumption is that we can reason our way to a full understanding
of God. And what God says here is, you
can't really know me unless you know my works of redemption.
You may think you do. You may have a partial picture.
You may know if you acknowledge me as creator. If you see the
amazing things that I've done in creating the earth, you may
know that I'm powerful and wise and complex. But you can't really
know who I am unless you know me as Redeemer. God reveals himself
through his works of salvation. And then this is really important.
Redemption means a lot more than we usually think it does. Because
you know what? We spiritualize salvation. We turn it into a purely spiritual
category where it's about a relationship that I have with God. And it's
about forgiveness of sins. And it's about an eternal destiny. And it is about all those things.
But it's not only about that. It's not just forgiveness. It's
change. It's personal change. It's seeing
struggles in our own lives be overcome. It's seeing change
in society around us so that when redemption is taking place
in a community, in a nation, even in a family, we will see
visible changes. Might not happen right away,
but we'll see laws change. We'll see institutions become
more righteous in the way that they deal with people, in the
way that they serve. We'll see leaders begin to recognize
that Jesus Christ is king. I mean, not just in some sort
of vague spiritual way, but actually king. And we will actually give
an account to him. And he actually offers grace.
We'll see communities start to change so that they reflect reconciliation
through Christ. They're no longer groups of people
warring with each other, trying to get what they want from each
other. We'll see habits. We'll see customs change. Redemption
means help in time of trouble. This is amazing. Verse in Psalm
49, verse seven. Surely, no man can ransom another
or give to God the price of his life. And the word for ransom
is the same as redeem. We could go all kinds of different
places in scripture with this, but I want to go just really
quickly through some passages from the Psalms. I want to show
you what when the psalmists write about redemption, what they mean.
Now, we sang this earlier, Psalm 25, verse 22 says, Redeem Israel,
O God, out of all his troubles. What is he talking about? Redeem?
What are those troubles? Well, in the rest of the psalm,
he deals with loneliness. Redemption from loneliness. Redemption
from guilt. Redemption from enemies. Redemption
from shame. In Psalm 26, verse 11, the psalmist
says, but as for me, I shall walk in my integrity, redeem
me and be gracious to me. You know, it's interesting there.
If redemption just means forgiveness, this verse makes no sense. Because
the whole song says, I haven't done anything wrong, but people
are giving me a hard time anyway. Right. And if you read the rest
of the song, he's asking God for help because his life is
under threat despite his innocence. Redemption from being wronged. In Psalm 31, into your hand,
I commit my spirit. You have redeemed me, O Lord,
faithful God. Through the rest of the psalm,
we see he's looking for redemption from the threat of enemies, from
mockery and from lies. I don't even think in this psalm
there's any hint of forgiveness. It's redemption. Help me change
my life. Give me help. Psalm 34, the Lord
redeems the life of his service. None of those who take refuge
in him will be condemned. Redemption from hunger. Redemption
from everyday dangers. In Psalm 44, rise up, come to
our help, redeem us for the sake of your steadfast love. The psalmist
is talking about defeat in battle. He's talking about mockery of
God's people by their enemies. And he's talking about the innocent
suffering. These are the things we're talking
about when we ask God for redemption. In Psalm 49, God will ransom
my soul from the power of Sheol, for he will receive me. Redeem
me from the threat of death. Psalm 55. He redeems my soul
in safety from the battle that I wage for many are arrayed against
me. Violence in the city. Threat
in battle. Friends who have become traitors.
Psalm 69. draw near to my soul, redeem
me, ransom me because of my enemies. And this song is huge and it's
packed with things that the song is asking for help with prayers
long unanswered, grief and sadness, followers of God being ashamed
because of me, weeping and fasting death, treacherous enemies, pain,
more death. Someone 19 redeem me from man's
oppression, that I may keep your precepts. He's dealing with uncertainty
as to what to do next. He's asking how to please God. He's pleading that he's being
oppressed. He's grieved that others do not
obey God. In Psalm 130, a promise, almost
an answer to Psalm 25, he will redeem Israel from all his iniquities. Unanswered prayer, sin, waiting
for God to act. Do you get the picture here?
Almost anything that you can pray for is a request for redemption. Do you catch that as we go through
our lives and are weighed down with all kinds of stuff, not
just our sins, though our sins are not the least part of it,
but all of the things that are coming at us. As we're dealing
with sickness, as we're dealing with grief, as we're dealing
with uncertainty, as we're dealing with people who are out to get
us, as we're dealing with sadness or loneliness, we cry out to
God for redemption. And the scripture makes it clear.
He alone can answer. We can't do anything for ourselves
apart from his action. I'm going to say one thing and
then I want to get to. Probably the most important practical
point I can make out of this. This is the gist of what we call
reformed theology. Why is it a big deal to be reformed?
Well, the label is not as that important, but the point is this.
Jonah says it in Jonah chapter two, verse nine, salvation. And again, it's a huge concept.
Salvation belongs to the Lord. Salvation belongs to the Lord.
That's it. That's it. If you could get that,
you will be fully sanctified. You don't have to come to church
anymore if you can completely understand this. Salvation belongs
to the Lord. That is reformed theology right
there. That is the emphasis, the focus
of reformed theology, because I think it's quite right to say
that is the focus of the Bible. We emphasize that God is in charge. We emphasize, we read our Bible
and we read our own souls and we see that we are incapable
of digging ourselves out, incapable of digging ourselves out of the
massive sin that we are in, but also incapable of digging ourselves
out of anything else that we're going through. We are dead in
our trespasses and sins, Ephesians says. That's the bad news. But
God is rich in mercy. And while we were yet sinners,
Christ died for us. The good news. He didn't give
us a boost so that we could do the rest. He saved us, saved
us. And yet we are so often people
full of pride and anxiety. Isn't it amazing that having
known forgiveness through Jesus Christ, there's anything left
of pride. There's anything left of anxiety. This is the reason that we pray. We don't just worry. And I want
you to think about this. Worry is the alternative to prayer. Anxiety is the alternative to
prayer because it amounts to prayer to ourselves, right? If
I think about it enough, if it's on my mind enough, somehow that's
going to do me some good. We do not give up. We recognize
that the task of helping, changing, saving anyone is beyond us. Just like Moses ran into with
Israel, right? Isn't this an amazing thing that
God says this incredible statement, I'm going to redeem them, go
tell them. And then Moses goes and tells them and they don't
believe him because of their broken spirit and harsh slavery. But God is able to do it. What do you pray for? What do
you pray for out loud around other people? I think our praying
tends to be very safe. It tends to be very low risk.
We pray for things that we think there's a decent chance will
take place. Because we don't want ourselves
to be embarrassed. Maybe we don't want God to be
embarrassed. Compare what you pray for with what you worry
about. Seriously, if you get a second this week, make a list. Just make two lists. What am
I praying for? What do I pray for very often?
What do I worry about a lot? Are they the same? Why not? Do we believe that we are speaking
to the one who brought Israel out of Egypt? If not, we will be weenies when
it comes to prayer. I'm going to keep coming back
to these two verses or a couple of verses in the book of James
with regard to prayer, because I think this is so important.
God saves. God says, if God redeems, if
God can redeem and we cannot, we have to pray. We've got to
pray a lot. We've got to pray together. We've
got to pray individually. And James gives some awesome
verses in chapter four and chapter five. He says at one point, you
do not have because you do not ask. You ask and do not receive
because you ask wrongly to spend it on your passions. We worry
about stuff that we don't pray about. We pray by ourselves or
worry by ourselves with stuff that we don't bring up with other
people because it's embarrassing or because we're hoping that
it'll just work itself out. The other thing he says is an
answer to all of us who have sometimes thought I'm not good
enough to like really have really effective prayer. Right. I think
that's all of us at one point or another. We think my prayers. Okay. God answers some of my
prayers, but I don't, I'm not one of the big guns, right? I'm
not one of the prayer warriors. There are people who call themselves
prayer warriors. I'll leave that alone. This is what James has
to say to us. The prayer of a righteous person
has great power as it is working. Now we think we're off the hook
because, you know, he was righteous. Elijah was a man with a nature
like ours, and he prayed fervently that it might not rain. And for
three years and six months, it did not rain on the earth. Then
he prayed again, and the heaven gave rain, and the earth bore
its fruit. What's James saying here? He's
saying Elijah was just a guy, OK? And he prayed to the one
who is able to the one who is able to show his power in our
lives in this world at this time. And he answered. And he prayed
again. And he answered again. We must, as a church, become
much in prayer. We've got to. It's got to be
our thing. It's been an exciting couple
of years for us, for a lot of us as individuals, for us as
a congregation. We've had graduations, engagements,
sicknesses, deaths of loved ones, babies, new folks attending and
joining. We became a mission church. Then
we became a fully organized church. We had the Presbytery here. That's
the best part. I know that was the highlight
of my last couple of years. It's been an exciting couple of years.
Seriously, it has. I'm not making light of that.
We've got to make sure that we don't allow ourselves to drop
the central practice of our faith. John Calvin said, this is the
most important. He said, basically, this is the
central outworking of faith. If you have faith, you pray,
right? Why? Because you're praying to
the one who can do things. We can't do things by ourselves. We need him to do it. We cannot
redeem ourselves, much less our neighbors and friends, much less
this city that we're a part of. We must continually go to the
one who redeems, the one who redeemed Israel from Egypt, the
one who sent his son to be the redemption of the whole world.
Let's pray. Heavenly Father, we turn to you
in prayer as the one who is able to redeem, the one who is able
to save lives, the one who is able to wipe away tears, the
one who is able to heal diseases, the one who is able to change
the hearts and minds of neighbors and friends and enemies and family
members and children and parents and everybody else. We come to you as the one who
is able to redeem, and we come to you as those who are not able
to redeem. Please help us to pray. Please help us to depend on you
and to acknowledge you. We praise you as the one who
revealed yourself to Moses, who told him to go to people that
you knew wouldn't listen in the first place. but he was planning
all the while to show not only your grace, but your power. We
thank you for that power. We pray that you would teach
us to understand it, to focus on it, to acknowledge it as real. Hear us, we pray, and answer
us now and each time as we come to you. Amen.
Redemption
Series The Book of Exodus
| Sermon ID | 616112236555 |
| Duration | 39:45 |
| Date | |
| Category | Sunday Service |
| Bible Text | Exodus 6:1 |
| Language | English |
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