By works was faith made perfect.
Bad times; harsh decrees against the Israelites; doubts and misgivings which must have occurred to one in Amram's position; a hard experience and a dark prospect. Still the man believed in God, remembered the promises, and knew that God also must remember them; did not see how they were to be fulfilled, but was content to do his own duty and leave all else to God. See —
I. How HIS FAITH WAS MANIFESTED BY HIS WORKS. We have —
1. His marriage. Under all the circumstances he might well have been excused if he had decided to remain unmarried. Such advice as that of St. Paul to the Corinthians (1 Corinthians 7:25-28) would seem to apply to such a time. The matter, however, was not to be so easily settled. Faith will not permit marriage without prudence and due forethought, but neither will Faith permit abstinence from marriage merely because marriage will bring "trouble in the flesh." Improvidence and a too-calculating abstinence both prompted by selfishness. Faith looks forward and looks around, but she looks up also, and is guided by the result of that upward look. Theories of political economists, etc., are not to be despised, none the less Faith will act — her actions regulated to some extent, but not fettered, by calculation. Paul's teaching is to be qualified by Amram's example; Amram knew the times, foresaw the rocks ahead, yet he "took to wife a daughter of Levi."
2. His choice of a wife. Clear from narrative that the woman was the man's true helpmeet. Of the same family, they must have been well acquainted, and her conduct shows that her faith equalled his. Faith not only prompted marriage, but also directed choice. Amram and his wife did not marry merely for the sake of marrying, but "for the mutual society, help, and comfort which the one ought to have of the other both in prosperity and adversity."
3. Conduct in the face of trial. The two, man and wife, now as one: though the woman comes to the fore, no doubt her faith represents that of both. Aaron and Miriam, reared before the trial reached its height; then "a goodly child," just at the season of greatest danger. Note the action prompted by faith; how different from that which might have been suggested by fatalism. Fatalism would have said, "Let things be; if he must be killed he must." Cf. Eastern proverb, "On two days it skills not to avoid death, the appointed and the unappointed day." Faith, on the other hand, is ready and courageous, holding that God helps those who help themselves, or rather that he helps them through self-help. But notice —
II. HOW THIS LIVING FAITH WAS APPROVED AND JUSTIFIED.
1. The conduct of the wife justified her husband's choice. She was the helpmeet he hoped she would be. God gave her wisdom to comfort and strengthen him; His blessing added the third strand to that threefold cord which is not quickly broken.
2. Their united efforts for the preservation of their children were crowned by God with complete success. [Illustrate from the history — all happening, all ordained to happen, just as they hoped.] They had prepared, by carrying out the plan which faith prompted, a channel through which God's gracious and ready help might reach them; and God used the channel which they had prepared. The whole narrative shows how faith, when it is living, proves its life by works, and how in response to a living faith God shows that he is a living God. If Amram had walked by sight and not by faith, Moses might never have been bern, Jochebed never have been married; as it was he walked by faith and not by sight, doing his duty and trusting God, and through him came redemption unto Israel — the child "taken out of" the water became the leader who should "take" his people "out of" bondage. — G.
HOMILIES BY J. URQUHART