In those days, when Moses had grown up, he went out to his brothers and saw their burdens. He saw an Egyptian striking a Hebrew, one of his brothers.
Parallel Translations
-
In those days, when Moses had grown up, he went out to his brothers and saw their burdens. He saw an Egyptian striking a Hebrew, one of his brothers.
-
And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.
-
And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren.
Cross-references (9)
Passages linked to Exodus 2:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Hebrews 11:24-26 By faith, Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to share ill treatment with God’s people than to enjoy the pleasures of sin for a time, considering the reproach of Christ greater riches than the treasures of Egypt; for he looked to the reward.
- Exodus 1:11 Therefore they set taskmasters over them to afflict them with their burdens. They built storage cities for Pharaoh: Pithom and Raamses.
- Acts 7:22-24 Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian.
- Matthew 11:28 “Come to me, all you who labor and are heavily burdened, and I will give you rest.
- Luke 4:18 “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the broken hearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed,
- Exodus 3:7 Yahweh said, “I have surely seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows.
- Isaiah 58:6 “Isn’t this the fast that I have chosen: to release the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and that you break every yoke?
- Exodus 5:9 Let heavier work be laid on the men, that they may labor in it. Don’t let them pay any attention to lying words.”
- Exodus 5:14 The officers of the children of Israel, whom Pharaoh’s taskmasters had set over them, were beaten, and were asked, “Why haven’t you fulfilled your quota both yesterday and today, in making brick as before?”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain That is, was forty years old, Acts 7:23.
That is, was forty years old, Acts 7:23.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Exo 2:11 And it came to pass in those…
Exo 2:11 And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.
Ver. 11. When Moses was grown.] In stature and authority, being "mighty in words and deeds," {Act 7:22} being a great orator, a great warrior. {See Trapp on "Heb 11:24"} He was, as Pliny saith of Cato Censorius, optimus Orator, optimus Imperator, optimus Senator, omniumque bonarum artium magister, a man every way accomplished.
Read full note →
That he went out unto his brethren.] Associating himself to them, though afflicted, and refusing the pleasures and "treasures of Egypt: for he had respect to the recompense of reward" - he {απεβλεπε, Heb 11:26} cast an eye, he stole a look from glory, when he was on his journey, and so got fresh encouragement.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain In those days, whilst Moses lived at court, and…
In those days, whilst Moses lived at court, and was owned as the son of Pharaoh’s daughter, and, as some write, designed to succeed Pharaoh in the throne. Moses was grown to maturity, being forty years old, Act 7:23.
He went out unto his brethren; partly by natural affection and inclination, that he might learn the state of his brethren, and help them, as occasion should offer itself; and partly by Divine instigation, and in design that he might give some manifestation to them that he was raised and sent of God to deliver them; as may be gathered from Act 7:25.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Moses had now passed the first forty years of…
Moses had now passed the first forty years of his life in the court of Pharaoh, preparing himself for business; and now it was time for him to enter upon action, and,
I. He boldly owns and espouses the cause of God's people: When Moses was grown he went out unto his brethren, and looked on their burdens, Exo 2:11. The best exposition of these words we have from an inspired pen, Heb 11:24-26, where we are told that by this he expressed, 1. His holy contempt of the honours and pleasures of the Egyptian court; he refused to be called the son of Pharaoh's daughter, for he went out. The temptation was indeed very strong. He had a fair opportunity (as we say) to make his fortune, and to have been serviceable to Israel too, with his interest at court. He was obliged, in gratitude as well as interest, to Pharaoh's daughter, and yet he obtained a glorious victory by faith over his temptation. He reckoned it much more his honour and advantage to be a son of Abraham than to be the son of Pharaoh's daughter. 2. His tender concern for his poor brethren in bondage, with whom (though he might easily have avoided it) he chose to suffer affliction; he looked on their burdens as one that not only pitied them, but was resolved to venture with them, and, if occasion were, to venture for them.
Read full note →
II. He gives a specimen of the great things he was afterwards to do for God and his Israel in two little instances, related particularly by Stephen (Act 7:23, etc.) with design to show how their fathers had always resisted the Holy Ghost (v. 51), even in Moses himself, when he first appeared as their deliverer, wilfully shutting their eyes against this day-break of their enlargement. He found himself, no doubt, under a divine direction and impulse in what he did, and that he was in an extraordinary manner called of God to do it. Now observe,
1. Moses was afterwards to be employed in plaguing the Egyptians for the wrongs they had done to God's Israel; and, as a specimen of that, he killed the Egyptian who smote the Hebrew (Exo 2:11, Exo 2:12); probably it was one of the Egyptian taskmasters, whom he found abusing his Hebrew slave, a relation (as some think) of Moses, a man of the same tribe. It was by special warrant from Heaven (which makes not a precedent in ordinary cases) that Moses slew the Egyptian, and rescued his oppressed brother. The Jew's tradition is that he did not slay him with any weapon, but, as Peter slew Ananias and Sapphira, with the word of his mouth. His hiding him in the sand signified that hereafter Pharaoh and all his Egyptians should, under the control of the rod of Moses, be buried in the sand of the Red Sea. His taking care to execute this justice privately, when no man saw, was a piece of needful prudence and caution, it being but an assay; and perhaps his faith was as yet weak, and what he did was with some hesitation. Those who come to be of great faith, yet began with a little, and at first spoke tremblingly.
2. Moses was afterwards to be employed in governing Israel, and as a specimen of this, we have him here trying to end a controversy between two Hebrews, in which he is forced (as he did afterwards for forty years) to suffer their manners. Observe here,
(1.) The unhappy quarrel which Moses observed between two Hebrews, Exo 2:13. It does not appear what was the occasion; but, whatever it was, it was certainly very unseasonable for Hebrews to strive with one another when they were all oppressed and ruled with rigour by the Egyptians. Had they not beating enough from the Egyptians, but they must beat one another? Note, [1.] Even sufferings in common do not always unite God's professing people to one another, so much as one might reasonably expect. [2.] When God raises up instruments of salvation for the church they will find enough to do, not only with oppressing Egyptians, to restrain them, but with quarrelsome Israelites, to reconcile them.
(2.) The way he took of dealing with them; he marked him that caused the division, that did the wrong, and mildly reasoned with him: Wherefore smitest thou thy fellow? The injurious Egyptian was killed, the injurious Hebrew was only reprimanded; for what the former did was from a rooted malice, what the latter did we may suppose was only upon a sudden provocation. The wise God makes, and, according to his example, all wise governors make, a difference between one offender and another, according to the several qualities of the same offence. Moses endeavoured to make them friends, a good office; thus we find Christ often reproving his disciples' strifes (Luk 9:46, etc.; Luk 22:24, etc.), for he was a prophet like unto Moses, a healing prophet, a peacemaker, who visited his brethren with a design to slay all enmities. The reproof Moses gave on this occasion may still be of use, Wherefore smitest thou thy fellow? Note, Smiting our fellows is bad in any, especially in Hebrews, smiting with tongue or hand, either in a way of persecution or in a way of strife and contention. Consider the person thou smitest; it is thy fellow, thy fellow-creature, thy fellow-christian, it is thy fellow-servant, thy fellow-sufferer. Consider the cause, Wherefore smitest? Perhaps it is for no cause at all, or no just cause, or none worth speaking of.
(3.) The ill success of his attempt (v. 14): He said, Who made thee a prince? He that did the wrong thus quarrelled with Moses; the injured party, it should seem, was inclinable enough to peace, but the wrong-doer was thus touchy. Note, It is a sign of guilt to be impatient of reproof; and it is often easier to persuade the injured to bear the trouble of taking wrong than the injurious to bear the conviction of having done wrong. Co1 6:7, Co1 6:8. It was a very wise and mild reproof which Moses gave to this quarrelsome Hebrew, but he could not bear it, he kicked against the pricks (Act 9:5), and crossed questions with his reprover. [1.] He challenges his authority: Who made thee a prince? A man needs no great authority for the giving of a friendly reproof, it is an act of kindness; yet this man needs will interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus when people dislike good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a work for God and against sin but he took too much upon him. Yet Moses was indeed a prince and a judge, and knew it, and thought the Hebrews would have understood it, and struck in with him; but they stood in their own light, and thrust him away, Act 7:25, Act 7:27. [2.] He upbraids him with what he had done in killing the Egyptian: Intendest thou to kill me? See what base constructions malice puts upon the best words and actions. Moses, for reproving him is immediately charged with a design to kill him. An attempt upon his sin was interpreted an attempt upon his life; and his having killed the Egyptian was thought sufficient to justify the suspicion; as if Moses made no difference between an Egyptian and a Hebrew. If Moses, to right an injured Hebrew, had put his life in his hand, and slain an Egyptian, he ought therefore to have submitted to him, not only as a friend to the Hebrews, but as a friend that had more than ordinary power and zeal. But he throws that in his teeth as a crime which was bravely done, and was intended as a specimen of the promised deliverance; if the Hebrews had taken the hint, and come in to Moses as their head and captain, it is probable that they would have been delivered now; but, despising their deliverer, their deliverance was justly deferred, and their bondage prolonged forty years, as afterwards their despising Canaan kept them out of it forty years more. I would, and you would not. Note, Men know not what they do, nor what enemies they are to their own interest, when they resist and despise faithful reproofs and reprovers. When the Hebrews strove with Moses, God sent him away into Midian, and they never heard of him for forty years; thus the things that belonged to their peace were hidden from their eyes, because they knew not the day of their visitation. As to Moses, we may look on it as a great damp and discouragement to him. He was now choosing to suffer affliction with the people of God, and embracing the reproach of Christ; and now, at his first setting out, to meet with this affliction and reproach from them was a very sore trial of his resolution. He might have said, "If this be the spirit of the Hebrews, I will go to court again, and be the son of Pharaoh's daughter." Note, First, We must take heed of being prejudiced against the ways and people of God by the follies and peevishness of some particular persons that profess religion. Secondly, It is no new thing for the church's best friends to meet with a great deal of opposition and discouragement in their healing, saving attempts, even from their own mother's children; Christ himself was set at nought by the builders, and is still rejected by those he would save.
(4.) The flight of Moses to Midian, in consequence. The affront given him thus far proved a kindness to him; it gave him to understand that his killing the Egyptian was discovered, and so he had time to make his escape, otherwise the wrath of Pharaoh might have surprised him and taken him off. Note, God can overrule even the strife of tongues, so as, one way or other, to bring good to his people out of it. Information was brought to Pharaoh (and it is well if it was not brought by the Hebrew himself whom Moses reproved) of his killing the Egyptian; warrants are presently out for the apprehending of Moses, which obliged him to shift for his own safety, by flying into the land of Midian, Exo 2:15. [1.] Moses did this out of a prudent care of his own life. If this be his forsaking of Egypt which the apostle refers to as done by faith (Heb 11:27), it teaches us that when we are at any time in trouble and danger for doing our duty the grace of faith will be of good use to us in taking proper methods for our own preservation. Yet there it is said, He feared not the wrath of the king; here it is said he feared, Exo 2:14. He did not fear with a fear of diffidence and amazement, which weakens and has torment, but with a fear of diligence, which quickened him to take that way which Providence opened to him for his own preservation. [2.] God ordered it for wise and holy ends. Things were not yet ripe for Israel's deliverance: the measure of Egypt's iniquity was not yet full; the Hebrews were not sufficiently humbled, nor were they yet increased to such a multitude as God designed; Moses is to be further fitted for the service, and therefore is directed to withdraw for the present, till the time to favour Israel, even the set time, should come. God guided Moses to Midian because the Midianites were of the seed of Abraham, and retained the worship of the true God among them, so that he might have not only a safe but a comfortable settlement among them. And through this country he was afterwards to lead Israel, with which (that he might do it the better) he now had opportunity of making himself acquainted. Hither he came, and sat down by a well, tired and thoughtful, at a loss, and waiting to see which way Providence would direct him. It was a great change with him, since he was but the other day at ease in Pharaoh's court: thus God tried his faith, and it was found to praise and honour.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And it came to pass in those days, when…
And it came to pass in those days, when Moses was grown,.... To man's estate; some of the Jewish writers say he was eighteen, others twenty years of age (e), but Stephen, who is most to be credited, says he was full forty years of age, Act 7:23,
that he went out unto his brethren the Hebrews: whom he knew to be his brethren, either by divine revelation, or by conversing with his nurse, who was his mother; who, doubtless, instructed him while he was with her, as far as he was capable of being informed of things, and who might frequently visit her afterwards, by which means he became apprised that he was an Hebrew and not an Egyptian, though he went for the son of Pharaoh's daughter, which he refused to be called when he knew his parentage, Heb 11:24 now he went out from Pharaoh's palace, which in a short time he entirely relinquished, to visit his brethren, and converse with them, and understood their case and circumstances:
Read full note →
and looked on their burdens; which they were obliged to carry, and were very heavy, and with which they were pressed; he looked at them with grief and concern, and considered in his mind how to relieve them, if possible:
and he spied an Egyptian smiting an Hebrew, one of his brethren; the Egyptian was, according to Jarchi, a principal of the taskmasters of Israel, who was beating the Hebrew for not doing his work as he required, and the Hebrew, according to him, was the husband of Shelomith, daughter of Dibri, Lev 24:11, though others say it was Dathan (f).
(e) Shalshalet Hakabala, fol. 5. 2. (f) lbid.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain When Moses was grown he went out unto his…
When Moses was grown he went out unto his brethren, and looked on their burdens - He looked on their burdens as one that not only pitied them, but was resolved to venture with them, and for them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 11. When Moses was grown] Being full forty…
Verse 11. When Moses was grown] Being full forty years of age, as St. Stephen says, Ac 7:23, it came into his heart to visit his brethren, i.e., he was excited to it by a Divine inspiration; and seeing one of them suffer wrong, by an Egyptian smiting him, probably one of the task-masters, he avenged him and smote - slew, the Egyptian, supposing that God who had given him commission, had given also his brethren to understand that they were to be delivered by his hand; see Ac 7:23-25. Probably the Egyptian killed the Hebrew, and therefore on the Noahic precept Moses was justified in killing him; and he was authorized so to do by the commission which he had received from God, as all succeeding events amply prove. Previously to the mission of Moses to deliver the Israelites, Josephus says, "The AEthiopians having made an irruption into Egypt, and subdued a great part of it, a Divine oracle advised them to employ Moses the Hebrew. On this the king of Egypt made him general of the Egyptian forces; with these he attacked the AEthiopians, defeated and drove them back into their own land, and forced them to take refuge in the city of Saba, where he besieged them. Tharbis, daughter of the AEthiopian king, seeing him, fell desperately in love with him, and promised to give up the city to him on condition that he would take her to wife, to which Moses agreed, and the city was put into the hands of the Egyptians." - Jos. Ant. lib. ii., chap. 9. St. Stephen probably alluded to something of this kind when he said Moses was mighty in deeds as well as words.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Exo 2:11-12. When Moses was grown, he went out…
Exo 2:11-12. When Moses was grown, he went out unto his brethren, and looked on their burdens — As one that not only pitied them, but was resolved to venture with them and for them. He slew the Egyptian — Probably it was one of the Egyptian task-masters, whom he found abusing his Hebrew slave. By special warrant from Heaven (which makes not a precedent in ordinary cases) Moses slew the Egyptian, and rescued his oppressed brother. The Jews’ tradition is, that he did not slay him with any weapon, but, as Peter slew Ananias and Sapphira, with the word of his mouth.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Went out unto his brethren - At the end…
Went out unto his brethren - At the end of 40 years. The Egyptian princess had not concealed from him the fact of his belonging to the oppressed race, nor is it likely that she had debarred him from contact with his foster-mother and her family, whether or not she became aware of the true relationship.
An Egyptian - This man was probably one of the overseers of the workmen, natives under the chief superintendent Exo 1:11. They were armed with long heavy scourges, made of a tough pliant wood imported from Syria.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
in those days, when Moses was grown--not in age and stature only, but in power as well as in renown for accomplishments and military prowess (Act 7:22). There is a gap here in the sacred history which, however, is supplied by the inspired commentary of Paul, who has fully detailed the reasons as well as extent of the change that took place in his worldly condition; and whether, as some say, his royal mother had proposed to make him coregent and successor to the crown, or some other circumstances, led to a declaration of his mind, he determined to renounce the palace and identify himself with the suffering people of God (Heb 11:24-29). The descent of some great sovereigns, like Diocletian and Charles V, from a throne into private life, is nothing to the sacrifice which Moses made through the power of faith.
Read full note →
he went out unto his brethren--to make a full and systematic inspection of their condition in the various parts of the country where they were dispersed (Act 7:23), and he adopted this proceeding in pursuance of the patriotic purpose that the faith, which is of the operation of God, was even then forming in his heart.
he spied an Egyptian smiting an Hebrew--one of the taskmasters scourging a Hebrew slave without any just cause (Act 7:24), and in so cruel a manner, that he seems to have died under the barbarous treatment--for the conditions of the sacred story imply such a fatal issue. The sight was new and strange to him, and though pre-eminent for meekness (Num 12:3), he was fired with indignation.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain MOSES’S FAILURE, AND FLIGHT FROM EGYPT, Exo_2:11-22.
MOSES’S FAILURE, AND FLIGHT FROM EGYPT, Exo_2:11-22.
11, 12. Looked on their burdens — Looked with sympathy and longed to help. St. Stephen says (Act_7:23) that he was now forty years old. In the prime of his powers, with the culture of Heliopolis and the faith of Jochebed — seeing his great mission dimly rising before him — with the quick sympathies of a kinsman and a patriot, and with a fiery soul that pined for action, he offered to cast in his lot with his brethren, and put himself at their head, “esteeming the reproach of Christ greater riches than the treasures of Egypt.” But neither he nor the people were yet ready. He was too precipitate and self-confident, nor did he yet see the immensity of his real mission. He needed the forty years’ desert chastisement and the solemn converse of the solitudes of Horeb. Nor had Israel yet felt the throe in which a nation is born. He felt that he was the born and commissioned leader to break the Egyptian chain; he felt that he had the revolutionary right to strike; but erred in thinking that the hour had come.
Read full note →
He looked this way and that way — Not from criminal guilt, but with soldierly wariness. He looked on the war as begun, and himself as the captain in the field, and “supposed that his brethren would have understood how that God by his hand would deliver them.” Act_7:25.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 11. in those days] The days of the Egyptian…
11. in those days] The days of the Egyptian oppression.
was grown up] According to tradition, 42 (Jubilees 48:1:, comp. with 47:1), or 40 (Act_7:23) years old (half of the 80 of Exo_7:7).
Read full note →
looked on] i.e. contemplated with sympathy or grief (Gen_21:16; Gen_29:32; Gen_44:34 Heb.). More than merely ‘saw.’
burdens] as Exo_1:11.
an Egyptian] Perhaps one of the ‘task-masters,’ or superintendents of the labour-gangs (Exo_3:7).
11–14. The first acts of Moses’ manhood. He chivalrously interposes, first on behalf of an Israelite maltreated by an Egyptian, and then in a quarrel between two Israelites. On account of his slaughter of the Egyptian, he is obliged to flee to Midian. Cf., in St Stephen’s speech, Act_7:23-29.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (11) In those days.—Notes of time are used with…
(11) In those days.—Notes of time are used with considerable latitude by the sacred writers. (Comp. Genesis 38; 2Ki_20:1.) According to the tradition followed by St. Stephen (Act_7:23), Moses was “full forty years old “when he took the step here indicated. We might have expected him to have come forward sooner; but there may have been difficulties in his so doing. It is remarkable that he does not tell us anything of his life during youth or early manhood. Later tradition was full of details (Stanley, Lectures on the Jewish Church, pp. 107-9), which, however, are worthless.
He went out unto his brethren.—It is probable that Pharaoh’s daughter had never concealed from Moses that he was not her own child, but one of the oppressed race. She may even have allowed him to hold communication with his family. It is not, however, a mere visit that is here spoken of, but a complete withdrawal from the palace, and renunciation of his position at the court. “By faith, Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season” (Heb_11:24-25). It is the first sign of that strong sympathy and tender affection for his people which characterises him throughout the narrative, and culminates in the pathetic cry, “Forgive them; and if not, blot me out of thy book” (Exo_32:32).
Read full note →
Looked on their burthens—i.e., examined into their condition, watched their treatment, made himself acquainted with it by personal inspection.
He spied an Egyptian smiting a Hebrew.—Probably a taskmaster chastising one of the labourers, whom he accused of idling. St. Stephen regards the act as one of “oppression” and “wrong-doing” (Act_7:24). Moses must certainly have viewed it in this light, or he would not have been so moved to indignation as to kill the Egyptian. Though not a cruel nation, the Egyptians, no doubt, like other slave-drivers, occasionally abused their power, and treated the unfortunate labourers with cruelty.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 11-15. FIRST ATTEMPT OF MOSES TO DELIVER HIS…
Vers. 11-15. FIRST ATTEMPT OF MOSES TO DELIVER HIS NATION, AND ITS FAILURE.
After Moses was grown up according to the tradition accepted by St. Stephen, (Act_7:23) when he was "full forty years old having become by some means or other acquainted with the circumstances of his birth, which had most probably never been concealed from him, he determined to "go out" to his brethren, see with his own eyes what their treatment was, and do his best to alleviate it. He had as yet no Divine mission, no command from God to act as he did, but only a natural sympathy with his people, and a feeling perhaps that in his position he was bound, more than any one else, to make some efforts to ameliorate what must have been generally known to be a hard lot. It is scarcely likely that he had formed any definite plans. How he should act would depend on what he should see. Thus far, his conduct deserves nothing but praise. It only perhaps a little surprises us (if St. Stephen"s tradition accords with fact) that he did not earlier in his life take some steps in the direction here indicated. We are bound to recollect, however, that we know very little of the restraints under which he would have been laid whether a severe law of etiquette, or the commands of his benefactress,may not have hampered him, and caused the long delay which strikes us as strange. Living with the court in Tunis probably he would have been required to make a strong effort to break through an established routine, and strike out for himself a new and unheard-of course, if he quitted the princess"s household to make a tour of inspection among the enslaved Hebrews. The author of the Epistle to the Hebrews seems to consider that his act in "going out" to "look upon the burdens" of his people involved a renunciation of his court life a refusal to be called any more the son of Pharaoh"s daughter Heb_11:2-40; a casting-in of his lot with his brethren, so as thenceforth to be a sharer in their afflictions (ib. ver. 24). If this were so, we can well understand a long period of hesitation before the resolve was made to take the course from which there was no retreating. When Moses was grown. "When he had become a.mall of vigour and intelligence" (Kalisch). He went out. The expression is emphatic, and accords with the view above exhibited that a complete change in the life of Moses was now effected, that the court was quitted, with its attractions and its temptations, its riches and its pleasures; and the position of adopted child of a princess forfeited. He spied an Egyptian smiting a Hebrew. It is not certain that this was one of the "taskmasters"; (Exo_1:11) but most probably he was either a taskmaster, or one of the officers employed by them. Such persons are on the Egyptian monuments represented as armed with long rods, said to be "made of a tough pliant wood imported from Syria" (Chabas, "Voyage d"un Egyptien," p. 119). It was their right to employ their rods on the backs of the idle, aright which was sure to degenerate in many cases into tyrannous and cruel oppression. We may assume that it was an instance of such abuse of power that excited the anger of Moses; "seeing one of them suffer wrong, he defended him, and avenged him that was oppressed". (Act_7:24) For a light fault, or no fault at all, a heavy chastisement was being inflicted.
Read full note →
HOMILIES BY J. ORR Vers. 11, 12. The choice of Moses.
Underlying this episode of killing the Egyptian there is that crisis in the history of Moses to which reference is made so strikingly in the eleventh of the Hebrews faith Moses, when he was come to years, refused to be called the son of Pharaoh"s daughter; choosing rather," etc. (Heb_11:24-27) Two views may be taken of the episode. Either, as might be held, the elements of decision were floating in an unfixed state in the mind of Moses, when this event happened, and precipitated a choice; or, what seems more likely, the choice had already been made, and the resolution of Moses.already taken, and this was but the first outward manifestation of it. In either case, the act in question was a deliberate committal of himself to his brethren"s side the crossing of the Rubicon, which necessitated thereafter a casting-in of his lot with theirs. View this choice of Moses
I AS A RESULT OF MENTAL AND MORAL AWAKENING. "When Moses was grown." With years came thought; with thought "the philosophic mind;" with this, power of observation. Moses began to think for himself, to see things with his own eyes. What he saw made evident to him the impossibility of halting longer between two opinions. He had not before felt the same necessity of definitely making up his mind whether he would be Hebrew or Egyptian. He had not seen in the same way the impossibility of retaining a sort of connection with both sympathising with the Hebrews, yet enjoying Egypt"s pleasures. Now there came awakening. The two spheres of life fell apart to his vision in their manifest incongruity in their painful, and even, in some respects, hideous contrast. He may now be Hebrew or Egyptian; he can no longer be both. Up to this time choice could be staved off. Now it is forced upon him. To determine now not to choose, would be to choose for Egypt. He knows his duty, and it is for him to decide whether or not he will do it. And such in substance is the effect of moral awakening generally.
1. In most lives there is a time of thoughtlessness, at least of want ofserious and independent reflection. It is not at this stage seen why religion should require so very decided a choice. God and the world seem not absolute incompatibles. It is possible to serve both; to agree with both. Christ"s teaching to the contrary sounds strangely on the ears.
2. But an awakening comes, and it is now seen very clearly that this doubleservice is impossible. The friendship of the world is felt to be enmity with. (Jam_4:4) The contrariety, utter and absolute, between what is in the world and love of the Father (Joh_2:15) is manifest beyond dispute. Then comes the need for choice. God or the creature; Christ, or the world which crucified him; God"s people or the friendship of those who deride and despise them. There is no longer room for dallying. Not to choose is already to have chosen wrongly to have decided for the world, and rejected Christ.
II AS A VICTORY OVER STRONG TEMPTATION. It was no slight victory over the temptations of his position for Moses to renounce all at the call of duty, and cast in his lot with an oppressed and despised race. His temptation was obviously a typical one, including in it everything which tempts men still to refrain from religious decision, and to dissemble relationship to Christ and connection with his people; and his victory was also typical, reminding us of his who became poor that we might be rich, (2Co_8:7) and who put aside "all the kingdoms of the world and the glory of them," when offered him on sinful terms. (Mat_4:8-10) View it
1. As a victory over the world. Moses knew his advantages at the court of Pharaoh, and doubtless felt the full value of them. Egypt was to him the world. It represented to his mind
(1) Wealth and position.
(2) Ease and luxury.
(3) Brilliant worldly prospects.
(4) A sphere congenial to him as a man of studious tastes.
And all this he voluntarily surrendered at the call of duty surrendered it both in spirit and in fact. And are not we, as Christians, called also to surrender of the world? Renouncing the world, indeed, is not monkery. It is not the thoughtless flinging away of worldly advantages. But neither is it the mere renouncing of what is sinful in the world. It is the renouncing of it wholly, so far as use of it for selfish ends or selfish enjoyment is concerned: the sinking of its ease, its pleasures, its possessions, in entire self-surrender to Christ and duty. And this carries with it the ability for any outward sacrifice that may be needed.
2. As a victory over the dread of reproach. In renouncing Egypt, Moses chose that which the multitudes shun as almost worse than death itself, viz.
(1) Poverty.
(2) Reproach.
Yet how many stumble at reproach in the service of the Saviour! A measure of reproach is implied in all earnest religious profession. And it requires courage to face it to encounter the moral crucifixion involved in being flouted and scouted by the world. It is when "tribulation and persecution ariseth because of the word" that "by and by" many are "offended". (Mat_13:21) Yet to be able to encounter reproach is the true moral greatness the mark of the spiritual hero.
3. As a victory over private feelings and inclinations. Not only was there much about his life in Egypt which Moses dearly loved (leisure, opportunities for self-culture, etc.); but there must have been much about the Hebrews which, to a man of his courtly up-bringing, would necessarily be repulsive (coarseness of manners, servility of disposition, etc.). Yet he cheerfully cast in his lot with them, taking this as part of his cross. A lesson for people of culture. He who would serve God or humanity must lay his account for much he does not like. Every reformer, every earnest servant of mankind, has to make this sacrifice. He must not be ashamed to call those "brethren" who are yet in every way "compassed with infirmity," about whom there is much that is positively distasteful. Here also, "no cross, no crown.
III AS AN ACT OF RELIGIOUS FAITH. The determining motives in Moses" choice were
1. Patriotism. This people was his people, and his blood boiled with indignation at the wrongs they were enduring. Only a nature dead to the last spark of nobleness could have reconciled itself to look on their sufferings and yet eat bread and retain favour at the court of their oppressor.
2. Humanity. "There was in him that nobleness of nature, which besides tending to sympathy with the oppressed, revolts from all that is selfish and cruel; and this nobleness was stirred up in him by seeing the state of his kindred, and comparing it with his own. This was his faith. Faith saved him from being content to be idle and useless, and gave him zeal and courage to play the part of a man and a hero in the liberation of his people" (Dr. J. Service).
3. Religion. We fail of a right view of Moses" conduct if we stop short of religious faith proper. Moses knew something of the history of his people. He knew them to be the people of God. He knew of the covenants and promises. He knew of their religious hopes. And it was this which weighed most of all with him in casting-in his lot among them, and enabled him to count their reproach greater riches than all the treasures of Egypt. His faith was
(1) Faith in God. He believed in the God of his fathers, and in the truth and certainty of his promise.
(2) Faith in the spiritual greatness of his nation. He saw in these Hebrews, sweat-covered, down-trodden, afflicted as they were, the "people of God." Faith is not misled by the shows of things. It pierces to the reality.
(3) Faith in duty. "It is of the essence of faith that he who has, it feels himself to be in a world of better things than pleasures, whether innocent of sinful, which are only pleasures of sense; and in which to be right is greater and better than to be mighty or to be rich feels, in a word, that the best of this life, and of all life, is goodness" (Dr. J. Service).
(4) Faith in the recompense of reward. Moses believed in future recompense in immortality. A cardinal doctrine, even in Egyptian theology, it can scarcely be supposed to have been absent from his. How great was the reward of Moses, even in this life! "He was happier as the persecuted and despised worshipper of Jehovah, the avowed kinsman of slaves, than as the son of Pharaoh"s daughter, and the admired proficient in all Egyptian wisdom. He felt that he was richer, despoiled of the treasures of Egypt. He felt that he was happier, divorced from the pleasures of sin. He felt that he was freer, reduced to the bondage of his countrymen. He was richer, because enriched with the treasures of grace; happier, because blessed with the smiles of an approving conscience; freer, because enfranchised with the liberty of the sons of God. The blessings he chose were richer than all the advantages he cast away" (Lindsay). How great has been his reward in history! "For ages past his name has outshone all the monarchs combined of the one-and-thirty dynasties" (Hamilton). But the eternal reward has been greatest of all. A glimpse of it in the glorious reappearance of Moses on the mountain of transfiguration. Wise choice, for honours like these to surrender riches and pleasures which were perishable! Through faith in God, Christ, duty, and eternity, let the same noble choice be repeated in ourselves! J.O.
HOMILIES BY J. URQUHART
Vers. 11-15. Unfruitful effort.
I MOSES" SELF-SACRIFICE. (Heb_11:24-26)
1. He owned his relationship to the enslaved and hated people.
2. He cast in his lot among them. God calls for the same sacrifice to-day; confession of Jesus and brotherhood with his people.
3. The result of a mother"s influence: from her he must have learned thetruth regarding his descent and the hope of Israel. The seed sown outlived the luxury, temptations, ambitions of the court. God"s blessing rests on these efforts of holiest love.
II THE LESSONS OF HIS FAILURE.
1. True desire to serve is not the only requisite for success. We may bedefeated by mistakes of judgment, an ungoverned temper, etc.
2. There can be no true service without the heart"s waiting upon God. Inorder to guide we ourselves must follow.
3. The power which does not wait upon God comes to nothing. Contrastthe prince with the unknown wanderer in Midian. Not only were means and influence lost, his very opportunity was gone. "Fret not thyself in any wise to do evil. U.
HOMILIES BY J. ORR Vers. 11-15. Unpurified zeal.
We must certainly attribute the killing of the Egyptian, not to Divine inspiration, but to the natural impetuosity of Moses" character. At this stage Moses had zeal, but it was without knowledge. His heart burned with indignation at the wrongs of his brethren. He longed to be their deliverer. Something told him that "God by his hand would deliver them". (Act_7:25) But how to proceed he knew not. His plans had taken no definite shape. There was no revelation, and perhaps one was not expected. So, acting under impulse, he struck the blow which killed the Egyptian, but did no service to the cause he had at heart. That he did not act with moral clearness is manifest from the perturbation with which he did the deed, and from his subsequent attempt to hide the traces of it. It completed his discomfiture when, next day, he learned that the deed was known, and that his brethren, instead of welcoming his interposition, were disposed to resent it. He had involved himself in murder. He had sown the seeds of later troubles. Yet he had gained no end by it. How true it is that violence seldom leads to happy issues! "The wrath of man worketh not the righteousness of God". (Jam_1:20) An exhibition of violence on our own part is a bad preparation for interfering in the quarrels of others. He that does the wrong will rarely fail to remind us of it. Learn lessons from the narrative
I AS TO THE CHARACTER OF MOSES. Moses, like every man of true, powerful, and loving nature, was capable of vehement and burning anger. He was a man of great natural impetuosity. This casts light upon the sin of Meribah. (Num_20:10) An outbreak of the old, long-conquered failing. (cf. Exo_4:13) The holier side of the same disposition is seen in the anger with which he broke in pieces the Tables of the Law. (Exo_32:19) It casts light also on his meekness, and teaches us to distinguish meekness from mere natural placableness and amiability. Meekness the meekness for which Moses is famed (Num_12:3) was not a gift of nature, but the result of passions, naturally strong, conquered and controlled of long and studied self-repression.
II AS TO UNPURIFIED ZEAL.
1. Unpurified zeal leads to hasty action. It is ungoverned. It acts from impulse. It is not schooled to bearing and waiting. It cannot bide God"s time, nor keep to God"s ways.
2. Unpurified zeal unfits for God"s service. It relies too much on self. It takes events into its own hand. Hence Moses is sent to Midian to spend forty years in learning humility and patience in acquiring power of self-control. He has to learn that the work is not his, but God"s, and that only God can accomplish it.
3. Unpurified zeal, by its hasty action, retards, rather than furthers, the accomplishment of God s purposes. By driving Moses into Midian, it probably put back the hour of Israel"s deliverance. J.O.
HOMILIES BY D. YOUNG Vers. 11-12. Moses, the ardent but mistaken patriot.
We are not told much of Moses in the first forty years of his life, just as we are not told much of Jesus before he began his public ministry; but as it is with Jesus, so it is with Moses what we are told is full of light concerning their character, disposition, and thoughts of the future. Just one action may be enough to show the stuff a man is made of. Moses, grown to manhood, by this single action of killing the Egyptian makes clearly manifest his spirit and his sympathies; shows to us in a very impressive way much that was good, and much also that was evil.
I CONSIDER THE CONDUCT OF MOSES HERE AS CASTING LIGHT UPON CERTAIN QUALIFICATIONS FOR THE WORK TO WHICH HE WAS AFTERWARDS CALLED.
1. Though he had been brought up amid Egyptian surroundings, he remained an Israelite in heart. Very early he must have been made acquainted, in some way or other, with the strange romance that belonged
2. to his infancy. Whatever Pharaoh"s daughter brought to bear on him in the way of Egyptian influence one day, would be neutralised by what he heard from his own mother the next. For it was not likely that, alter he was able to understand it, his nurse would long conceal the fact that she was his true mother. Perhaps the very ark of bulrushes had become one of his treasured possessions. His name, once explained, was a continual memento of infantile peril and deliverance. And as he grew onward to manhood, he would be inclined to reproach himself again and again for living so easily and comfortably with Pharaoh"s daughter, while her father was treating with such harshness and injustice his own people, his own kinsfolk Aaron his own brother being probably among them. Thus there was everything to keep the state of Israel incessantly in his mind; everything in the way of good soil to make the seed of patriotism grow, if only the seed were in his nature to begin with. And there it unquestionably was, growing with his growth and strengthening with his strength.
3. It is very important to notice how clearly the vicarious element comes out in the relation of Moses to Israel during the years he spent with Pharaoh"s daughter. In one sense, he did not suffer himself. His life was not made "bitter with hard bondage, in morter, and in brick, and in all manner of service in the field." No taskmaster ever smote him. And yet, in another sense, he suffered perhaps even more than any of the Israelites. There are burdens of the spirit which produce a groaning and prostration far worse than those of any bodily toil. There is a laceration of the heart more painful, and harder to heal, than that of any bodily wound. Moses felt the sorrows of Israel as if they were his own. In all their affliction he was afflicted. Not one of them smarted more under a sense of the injustice with which they were treated than he did. It is a most precious, ennobling and fruitful feeling to have in the heart this feeling which links the unsuffering to the suffering in a bond not to be broken. It brings together those who have the opportunity to deliver, and those who, fastened hand and then can do nothing for themselves. We find this feeling, in its purest, most operative, and most valuable expression in Jesus, in him who knew no sin, no defiling thoughts, no torture of conscience for his own wrongdoing; and who yet came to feel so deeply the misery and helplessness of a fallen world, that he descended into it for its deliverance, having an unspeakably keener sense of its calamities than the most observant and meditative of its own children. It is a grand thing to have this element of vicarious suffering in our hearts; for the more we have it the more we are able to follow Jesus in serving our needy fellow-men. Moses had this element; the prophets had it; Paul had it; every true and successful apostle and evangelist must have it. (Rom_9:1-5) Every Christian in process of salvation should have this element as he looks round on those still ignorant and out of the way. The civilised should have it as he looks on the savage; the freeman as he looks on the slave; the healthy as he looks on the sick; the man as he looks on the brute creation. This element of vicarious suffering has been at the root of some of the noblest and most useful lives in all ages, and not least in modern times. A thousand times let us run the risk of being called sentimental and maudlin, rather than lack the element or cripple it in its vigorous growth. Certain it is, that we shall do but little for Christ without it.
4. We have a very suggestive intimation of the superiority of Moses to the people whom he was about to deliver; this superiority being not a mere matter of greater social advantages, but arising out of personal character. The brother whom he succoured treated him but badly in return. He did not mean to treat him badly; but simple thoughtlessness makes untold mischief. He must have known that Moses wished the act kept a secret, yet in a few hours it is known far and wide through Israel. Not all might have been so inconsiderate, but assuredly most would; and so this man may be taken as representative of his people. He had not the courage and energy to return the Egyptian"s blow himself; nor had he the activity and forethought of mind to shelter the generous champion who did return the blow. Israel was in servitude altogether; not only in body, but in all the nobler faculties of life as well. Hence, if Israel was to be saved, it must be by the condescending act of a superior and stronger land. And thus Moses slaying the Egyptian shadows forth a prime requirement in the greater matter of the world"s redemption. Unless the Son of God had stooped from his brighter, holier sphere, to break the bonds of sin and death, what could we poor slaves have done?
II CONSIDER THE CONDUCT OF MOSES HERE AS INDICATING THE PRESENCE IN HIM OF GREAT DEFECTS WHICH REQUIRED MUCH DISCIPLINE AND ENLIGHTENMENT TO REMOVE THEM. Moses, in respect of his ardent and sustained sympathy with Israel, was a man after God"s own heart; but he had everything yet to learn as to how that sympathy was to be made truly serviceable. His patriotism, strong and operative as it had proved, was produced by entirely wrong considerations. His profound and fervent interest in Israel was a right feeling, and an indispensable one for his work; but it needed to be produced by quite different agencies, and directed to quite different ends. How had the feeling been produced? Simply by observing the cruelties inflicted on his brethren.
He slew the Egyptian simply because he smote his brother, not because that brother belonged to the chosen people of God. The thing wanted was that he should come to understand clearly the connection of Israel with God, their origin and their destiny. He was to sympathise with Israel, not only as his brethren, but first and chiefly as the people of God. Patriotism is a blessing or a curse just according to the form it takes. If it begins to say, "Our country, right or wrong," then it is one of the greatest curses a nation can be afflicted with. Arrogance, conceit, and exorbitant self-assertion are as hideous in a nation as in an individual, and in the end correspondingly disastrous. Our greatest sympathy with men is wanted in that which affects them most deeply and abidingly. Sympathy has no full right to the name till it is the sympathy of forgiven sinners who are being sanctified and perfected, with those who are not only sinners, but still in the bondage of sin, and perhaps hardly conscious of the degradation of the bondage, and the firmness with which its fetters are fixed. Moses did not know how much his brethren were losing, because he did not know how much he himself was still lacking, even though in such comfortable freedom at Pharaoh"s court. In his eyes, the main thing to be done for Israel was to get them freedom, independence, self-control in this world"s affairs. And therefore it was necessary for God to effect a complete and abiding change in Moses" way of thinking. He needed to be made better acquainted with God, and with God"s past revelations, and expressed purposes for Israel. Slaying the Egyptian did not advance the real interests of Israel a whit, except as God wove the action in with his own far-reaching plans. Considered purely as a human action, it was an aimless one, fruitful of evil rather than good. It was natural enough and excusable enough; but the wrath of man worketh not the righteousness of God; they that take the sword shall perish with the sword; and thus Moses in his carnal impetuosity made clear how dependent he was to be upon God for a really wise, comprehensive, practical plan of action. In the providence of God he was to come back to Israel, not to deal with some obscure subordinate, but with a Pharaoh himself; not to take the sword into his own hands, but to stand still himself, and make the people stand still also, that he and they together might see the salvation of God. Y.
HOMILIES BY G.A. GOODHART Vers. 11-15. Moses "was grown.
According to the tradition he had already distinguished himself as a warrior was "a prince and a judge" amongst the Egyptians, if not over theHebrews (ver. 14). Learned, too, in all the wisdom of the day. (cf. Act_7:22) At his age, forty years, with his influence, surely if ever he was to do anything for his people, now must be the time. Notice:
I THE HASTY MISCALCULATION OF THE MAN.
1. What he did, and why he did it. "It came into his heart to visit his brethren." In the seminaries of the priests, in the palace, with the army, he had not forgotten his people; but he had scarcely realised the bitterness of their trial. Now his heart burns within him as he looks upon their burdens. He feels that he is the appointed deliverer trained for this very purpose. What is so plain to him must, he thinks, be equally plain to others. (Act_7:25) A chance encounter gives him the opportunity of declaring himself; defending a Hebrew, he kills an Egyptian. The supposition that his brethren will understand proves to be a great mistake: "they understood not." Moses did that which we are all too ready to do: took it for granted that other people would look at things from his standpoint. A man may be all that he thinks himself to be; but he will fall in accomplishing his designs if he makes their success depend upon other people taking him at his own estimate; there is an unsound premiss in his practical syllogism which will certainly vitiate the conclusion. What we should do is to take pains to place ourselves at the standpoint of other people, and before assuming that they see what we see, make sure that at any rate we see what they see. Moses, the courtier, could see the weakness of the oppressor, and how little power he had if only his slaves should rise; the slaves, however, bowing beneath the tyranny, felt and exaggerated the tyrant"s power they could not see much hope from the aid of this self-constituted champion.
2. What followed from his deed. Life endangered, compulsory flight, a refuge amongst shepherds in a strange land, forty years" comparative solitude, life"s prospects blighted through impatience. "More haste worse speed" is one of the world"s wise proverbial generalisations. Moses illustrates the proverb forty years" exile for an hour"s hurry!
II THE OVERRULING PROVIDENCE OF GOD. "There"s a divinity that shapes our ends, rough-hew them as we will." The apparently wasted years not really wasted no needless delay, only preparation and Divine discipline. Moses had learnt much, but he needed to learn more. God takes him from the school of Egypt, and places him in the university of Nature, with Time and Solitude and the Desert as his tutors. What did they teach him?
1. The value of the knowledge gained already. Well "to be learned in all the wisdom of the Egyptians." But wisdom improves by keeping it needs time and solitude to ripen it. Intellectually and spiritually we are ruminants; silence and- solitude are needed to appropriate and digest knowledge.
2. New knowledge. Few books, if any, of man"s making, but the books of Nature invited study. The knowledge of the desert would be needed by-and-bye, together with much other knowledge which could be gained nowhere else.
3. Meekness. He not merely became a wiser man, he grew to be also a better man. The old self-confidence yielded place to entire dependence upon the will of God. God had delivered him from the sword of Pharaoh (cf. ver. 15 with, (Exo_18:3) and would help him still, though in a strange land. Nothing makes a man so meek as faith; the more he realises God"s presence and confides in him, the more utterly does the "consuming fire" burn out of him all pride and selfishness.
Application: Turning the pages of the book of memory, what records of delay occasioned by impatience! Yet how do the same pages testify to the way in which all along God has shaped our ends! It is a mercy that we are in such good hands, and not left to our own devices. Trusting in God, we can hope to make the best even of our errors. He can restore ay, more than restore even years which the locust hath eaten. G. (Joe_2:25)
HOMILIES BY H.T. ROBJOHNS Vers. 11-15. Mistake in life"s morning.
"He supposed his brethren would have," etc.. (Act_7:25) The heart-abandonment of the throne must have taken place before Moses went out from the palace of the princess to inquire, and therefore before the enforced flight. Place therefore "the crisis of being" between Exo_2:10 and Exo_2:11. Let no one fear to face this error in the life of the Lord"sservant. Admit frankly that Moses was wrong. We are embarrassed by a notion that clings to us, that the Bible is a repertory of good examples. It is not so. Only One perfect. All other men and women in tee Bible are imperfect and sinful, the subjects of God"s grace, pardoning, correcting, sanctifying, glorifying. Never lower the moral standard to defend a Bible character. It gives occasion to the adversary, and brings no satisfaction to the believer. In this chapter of the biography of Moses observe in his conduct
I THE RIGHT.
1. Inquiry. No inclination to shrink from responsibility under the plea of want of knowledge. See the striking passage, Pro_24:11, Pro_24:12. Moses going out to investigate for himself, argues that either his mother or his people, or both, had opened and maintained communication with him, informing him of his origin, teaching the doctrine of the true God, and awakening concern.
2. Sympathy. "He looked on their burdens.
3. Indignation. We may be angry and sin; but it is also true that we may not be angry, and sin even yet more deeply. For illustration cite modern instances of cruel oppression.
II THE WRONG.
1. Excess of indignat feeling.
2. Murder.
The "supposition" of Stephen is no justification, even if true; but it may not be true, or may be only partially true; for the utterance of Stephen, based on tradition, is not to be confounded with the inspired dictum of God. That furtive look "this way and that way" does not indicate an assured conscience. Note the true meaning and spirit of Rom_14:23.
III THE IMMEDIATE RESULTS. Failure Peril Fear Flight
Delay of Israel"s deliverance.
IV THE FINAL OVERRULING. God originates no wrong, but, being done, lays on it the hand of the mighty. That enforced life in the desert became as important a part of the training of Moses as life at Avaris; acquainted him with "the Wilderness of the Wandering," its resources, mode of life; those other children of Abraham the Midianites; gave him to wife a descendant of Abraham; led to an important policy for all the future of Israel; (Ex 18) and furnished an all-but-indispensable human helper and guide. (Num_10:29-31) Thus does the Eternal Mercy overrule and countervail the errors, even the sins, of penitent believers. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain He slew the Egyptian.
Exo_2:11-12
He slew the Egyptian.
Read full note →
The oppressor slain; or a wrong way of reproving injury
I. There are many instances of cruel oppression in the world.
1. There is oppression in the commercial life of men. The rich smite the poor--the fortunate the unfortunate--the defrauder the honest tradesman.
2. There is oppression in the social life of men. The haughty frown upon the humble.
3. There is oppression in the political life of men. There is the oppression of an unjust king--of a politic statesman--of an unruly crowd--of an unrighteous edict.
4. There is oppression in the Church life of men. The man of little religion wishes to dictate to and perplex those who are more devout than himself.
II. It is the duty of a good and patriotic man to oppose these manifestations of oppression.
1. Because he should have sympathy with the burdens of the oppressed.
2. Because he should recognize the brotherhood of men.
3. Because he should recognize the claim of nationality.
III. That a good man must be careful as to the spirit and manner in which he resents oppression, or he may be as cruel as those whom he reproves.
1. His conscience told him that he was doing wrong.
2. The spirit and manner in which the oppressor should be reproved.
(1) Boldly.
(2) Firmly.
(3) Sometimes kindly.
(4) Make him feel the wrong of his conduct. (J. S. Exell, M. A.)
Retributive justice
Look at retributive justice in man in three aspects.
I. As excited. He spied an Egyptian, etc. It was always there, working no doubt silently, and in many ways, but now it broke into flame. The moral outrage he witnessed roused him, etc.
II. As restrained. He looked this way, etc. The sight of a child will so frighten the nocturnal desperado that it will paralyze his arms and drive him panic-struck from the scene. Man keeps man in check. A wise and beneficent arrangement. It is a power, however, that has its limits. It should never prevent us from doing right.
III. As free. When he saw there was no man, he slew, etc. Were the retributive instincts of human nature left entirely unrestrained the earth would become a pandemonium. (Homilist.)
Lessons
1. Maturity of years and parts God appoints unto the instruments of deliverance.
2. Providence orders objects to be seen to move instruments unto their work.
3. Sight of pressures and injuries upon the Church must move helpers to compassion.
4. Single injuries done to any member of the Church may occasion just revenge. (G. Hughes, B. D.)
Strife, intervention, and flight of Moses
I. Strife.
1. Between the Egyptian and Hebrew. The Egyptian was smiting the Hebrew. Whipping him to his work, or punishing him for doing less than his allotted task. Cruel, tyrannical. The strong and protected, persecuted the weak and defenceless. Pride of power. Official meanness. Domineering spirit and conduct.
2. Between Hebrew and Hebrew. This is a worse feature of strife. Fellow bondsmen increasing each others sufferings. Children of one family.striving.
II. Intervention.
1. The person. Moses. Adopted son of Pharaohs daughter. Learned. Mighty in deeds and words. Honour, title, wealth before him.
2. His patriotic feelings. Did not abandon his nationality. Not ashamed to call them brethren.
3. Slays the Egyptian. Unjustifiable conduct. Vengeance is mine, I will repay, saith the Lord. Yet it was an heroic act, under the peculiar circumstances. The first blow for freedom.
4. Concealment. Hides the body.
5. Second intervention. Not to kill, but to expostulate.
6. Repudiation of Moses by his brethren. Jesus was despised and rejected, came to His own, and His own received Him not.
III. Flight of Moses.
1. The reason. Pharaoh sought to slay him. Moses, dwelling in the palace, would soon hear of this design. His friends--perhaps the princess if living--would inform him.
2. The course of his flight. Over ground to be presently traversed by the Israelites. A long and solitary journey. His thoughts by the way.
3. Incidents of the end. The wells mouth. How many incidents have occurred at the mouth of wells! The sheperdesses and the boors. Moses courage and politeness. The Christian should be a true gentleman. The reward of chivalry and politeness. Kind words and deeds easy. Defence of the weak a mark of true nobleness. Moses a real nobleman. Christ mighty to save the weak; and willing.
learn--
1. The meanness of taking a base advantage.
2. The strong should be helpers of the weak.
3. Jesus, a prophet like unto Moses, raised up to be our peacemaker and deliverer. (J. C. Gray.)
Moses sympathy with his brethren
Strong was the temptation that beset Moses. He had a fair opportunity (as we say) to make his fortune, and to have been serviceable to Israel too, with his interest at court, and yet he obtained a glorious victory by faith. He esteemed it greater honour and advantage to be a son of Abraham than an adopted child of the royal family. He had a tender concern for his poor brethren in bondage, with whom (though he might easily have avoided it) he chose to suffer affliction; he looked on their burdens as one that not only pitied them, but was resolved to venture with them, and, if necessary, to venture for them. We must not be satisfied with wishing well to, doing service for, or speaking kindly on behalf of the people of God. We ought to be fully identified with them, no matter how despised or reproached they may be. It is, in a measure, an agreeable thing to a benevolent and generous spirit to patronize Christianity, but it is a wholly different thing to be identified with Christians, or to suffer with Christ. A patron is one thing, a martyr is quite another. This distinction is apparent throughout the entire book of God. Obadiah took care of Gods witnesses, but Elijah was a witness for God. Darius was so attached to Daniel that he lost a nights rest on his account, but Daniel spent that selfsame night in the lions den, as a witness for the truth of God. Nicodemus ventured to speak a word for Christ, but a more matured discipleship would have led him to identify himself with Christ. (A. Nevin, D. D.)
Brotherly sympathy
Prior to the return of Mr. Henson, the original of Uncle Tom, to America in 1851, he was invited to a dinner party in the lordly mansion of one of our city merchants; and when seated at a table covered with the most tempting viands, and surrounded with every comfort and luxury which affluence could provide, he was so overpowered with the remembrance of his former misery and degradation that he rose from the table, feeling that he could not partake of a single morsel of the sumptuous banquet. His generous host went after him, and asked whether he was taken unwell, or whether he would like some other kind of dishes. Oh no, was the touching and pathetic response of this good old man, I am well enough; but, oh I how could I sit down to such a luxurious feast as this when I think of my poor brother at this moment a wretched, miserable, outcast slave, with perhaps scarcely a crust of bread or a glass of water to appease the cravings of nature? (John Lobb.)
Blood thicker than water
Commodore Tatnall was in command of the United States squadron in the East Indies, and, as a neutral, witnessed the desperate fight near Pekin between the English and Chinese fleets. Seeing his old friend, Sir James Hope, hard pressed and in need of help, he manned his barge, and went through a tremendous fire to the flag-ship. Offering his services, surprise was expressed at his action. His reply was, Blood is thicker than water. (H. O. Mackey.)
Sympathy with burden bearers
Napoleon, at St. Helena, was once walking with a lady, when a man came up with a load on his back. The lady kept her side of the path, and was ready to assert her precedence of sex; but Napoleon gently waved her on one side, saying, Respect the burden, madam. You constantly see men and women behave to each other in a way which shows that they do not respect the burden, whatever the burden is. Sometimes the burden is an actual visible load; sometimes it is cold and raggedness; sometimes it is hunger; sometimes it is grief, or illness. And how far, pray, are we to push the kind of chivalry which respects the burden? As far as the love of God will go with us. A great distance; it is a long way to the foot of the rainbow. (Good Words.)
Some people will never look on the burdens of their brethren
1. They pretend not to see them.
2. They have no sympathy with them.
3. They fear lest their purse, or energy should be taxed.
4. They miss the luxury of relieving them. (J. S. Exell, M. A.)
The inquiring look of conscience
1. It was anxious.
2. It was suspicious.
3. It was troubled.
4. It was perplexed.
5. It was mistaken. (J. S. Exell, M. A.)
The inquiring look of conscience
1. Gives a moment for reflection.
2. Indicates the moral evil of the deed.
3. Suspects an unhappy issue from the deed. (J. S. Exell, M. A.)
Hidden sin
He slew the Egyptian, and hid him in the sand.
I. Hidden by fallacy. The Egyptian. He was cruel--unjust; had I not a right to kill him? Moses might reason thus to convince himself. A man must bury sin out of the sight of his own conscience, before he can be happy--by false argument or true.
II. Hidden by folly. In the sand.
1. Would leave traces of his deed.
2. The dead body would be easily discovered.
So all our efforts to bury sin are equally futile. God sees it. He can lead men to its grave. Sin leaves traces. It is better not to be under the necessity of making the soul into a grave, or any spot of life into a tomb. If we do, there will sure to come a resurrection. A man who is going to commit sin, requires to have all his wits about him. (J. S. Exell, M. A.)
The upward look best
This action teaches a deep practical lesson to all the servants of God. There are two things by which it is superinduced: namely, the fear of mans wrath, and the hope of mans favour. The servant of the living God should neither regard the one nor the ether. What avails the wrath or favour of a poor mortal, to one who holds the Divine commission, and enjoys the Divine presence? It is, in the judgment of such an one, less than the small dust of the balance. Divine intelligence will ever lead us to look upward and onward. Whenever we look around to shun a mortals frown or catch his smile, we may rest assured there is something wrong; we are off the proper ground of Divine service. (C. H. Mackintosh.)
The chivalry of Moses
This is one of the first recorded acts of the meekest of men! Do not let us be hard upon him! The impulse was right. There must be men in society who can strike, and who need to strike but once. Let it be understood that this, after all, was but the lowest form of heroism--it was a boys resentment--it was a youths untempered chivalry. One can imagine a boy reading this story, and feeling himself called upon to strike everybody who is doing something which displeases him. There is a raw heroism; an animal courage; a rude, barbaric idea of righteousness. We applaud Moses, but it is his impulse rather than his method which is approved. Every man should burn with indignation when he sees oppression. In this instance it must be clearly understood that the case was one of oppressive strength as against downtrodden weakness. This was not a fight between one man and another; the Egyptian and the Hebrew were not fairly pitted in battle: the Egyptian was smiting the Hebrew--the Hebrew in all probability bending over his labour, doing the best in his power, and yet suffering the lash of the tyrant. It was under such circumstances as these that Moses struck in the cause of human justice. In this fiery protest against wrong, in this blow of ungoverned temper against a hoary and pitiless despotism, see somewhat of the tender sympathy that was in Jochebed embodied in a form natural to the impetuosity of youth. Little did Moses know what he did when he smote the nameless Egyptian. In smiting that one man, in reality he struck Pharaoh himself, and every succeeding tyrant! (J. Parker, D. D.)
Moses rash haste
We may not shut our eyes to the fact that but for his lack of selfrestraint Moses might have become an earlier benefactor to the people whom he desired to liberate. He was running before he had been sent; and he discovered by the result that neither was he as yet competent to be the leader of the people, nor were the people ready to rise at his call. There is a long distance often between the formation of a purpose and the right opportunity for its execution; and we should not always regard promptitude as wise. The providential indicators of duty are the call within us, and the willingness of those whom we would benefit, to receive our blessing; and if either of these is absent, we should pause. Above all, we should not allow the passion of a moment to throw us off our guard and lead us into sin, for we may be sure that in the end it will only retard our enterprise and remove us from the sphere of our activities. The ripening of a purpose is not always the mark of the presence of an opportunity. Raw-haste is always half-sister to delay; and wrong-doing can never help forward, directly at least (however God may afterward overrule it), a good cause. (W. M. Taylor, D. D.)
The prince and the serfs
Many years ago, there was a little boy named Alexander. He was the son of Nicholas, Emperor of Russia, in whose empire there were many millions of poor people, called serfs. These were kept in a state much resembling slavery, and were sold with the lands on which they lived. Many of them were poor and wretched; some few were prosperous and wealthy; but all were under the control of the lords on whose territories they dwelt. One day, Nicholas noticed that little Alexander looked very sad and thoughtful, and asked him of what he was thinking. Of the poor serfs, replied the little boy; and, when I become emperor, I will emancipate them. This reply startled the emperor and his courtiers; for they were very much opposed to all such plans for improvement of the condition of the poor. They asked little Alexander how he came to think of doing this, and what led him to feel so interested for the serfs. He replied, From reading the Scriptures, and hearing them enforced, which teach that all men are brothers. The emperor said very little to his boy on the subject, and it was hoped that the influences and opinions which prevailed in the royal court would gradually correct the boyish notions of the young prince; but this expectation was vain. The early impressions of the little boy grew deeper and stronger; and when at last the great Nicholas died, and Alexander was placed upon his fathers throne, he called the wise statesmen of the land to his councils, and a plan of emancipation was formed; and the imperial decree went forth, which abolished serfdom throughout all the Russian empire. It is in this way that God works wonders by the power of His Word. The great fact, that God has made of one blood all nations of men for to dwell on all the face of the earth, lodged like an incorruptible seed in the heart of the young prince, and growing with his growth, and strengthening with his strength, at last budded and blossomed, and brought forth the fruit or blessing for millions of the human race.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain MAIN HOMILETICS OF THE PARAGRAPH.—Exo_2:11-12
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_2:11-12
THE OPPRESSOR SLAIN; OR, A WRONG WAY OF REPROVING INJURY
Read full note →
I. There are many instances of cruel oppression in the world. Slavery is almost obsolete. We have not now to build treasure cities for a tyrant king. Our lives are not made bitter by unrequited labour. Yet the spirit of tyranny and injustice is not yet gone.
1. There is oppression in the commercial life of men. The rich smite the poor—the fortunate the unfortunate—the defrauder the honest tradesman. There are many scenes enacted daily in the commercial life of men in which we see “an Egyptian smiting an Hebrew.”
2. There is oppression in the social life of men. The haughty frown upon the humble—the lordly render servile the poor.
3. There is oppression in the political life of men. There is the oppression of an unjust king—of a politic statesman—of an unruly crowd—of an unrighteous edict.
4. There is oppression in the Church life of men. The man of little religion wishes to dictate—to perplex—those who are more devout than himself. In the sanctuary we find “an Egyptian smiting an Hebrew.”
II. It is the duty of a good and patriotic man to oppose these manifestations of oppression.
1. Because he should have sympathy with the burdens of the oppressed. “And looked on their burden.” We little dream of the burdens occasioned by the cruel oppressions of this land. How many homes are rendered sad by the despotism of a cruel husband. How many tradesmen are kept in want through the demands of an unthinking landlord. The good man should have sympathy with these in their grief—and strive to relieve it—by the press—by the power of birth—by the influence of a kindly example.
2. Because he should recognise the brotherhood of men. “One of his brethren.” This argument of humanity should enlist all godly souls against every kind of oppression.
3. Because he should recognise the claim of nationality “Smiting an Hebrew.” While the claims of brotherhood are co-extensive with the universe—those arising from nationality render them more emphatic. A Hebrew should defend a Hebrew—under the relation of citizenship, as well as that of brother. Piety intensifies the national relationships of life.
III. That a good man must be careful as to the spirit and manner in which he resents oppression, or he may be as cruel as those whom he reproves. “He slew the Egyptian.” Moses was right in sympathising with the burden of the Hebrew, in resenting an injury done to one of his own nationality, but he did wrong in murdering the offender. In defending the oppressed, he became an oppressor himself. He meant right—the impulse was heroic—but it was not under sufficient control. A good man ought to be indignant at the sight of oppression—but not passionate—not revengeful.
1. His conscience told him that he was doing wrong. “And he looked this way and that way, and when he saw that there was no man,” &c. If we cannot rebuke oppression in the presence of others, our method of rebuke must be imprudent or sinful. Do not be afraid to let the world see you reprove a social tyrant. The sympathies of all good citizens will be with you. Embody your conscience in your rebuke.
2. The spirit and manner in which the oppressor should be reproved.
(1) Boldly.
(2) Firmly.
(3) Sometimes kindly.
(4) Make him feel the wrong of his conduct.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_2:11. Though Moses was elevated to a princely position, he was not unmindful of his enslaved brethren. He was not so charmed with the luxury and gaiety of his own surroundings as to forget theirs. He was not so selfish as to be merely content with his own happiness. The mother’s training had naturally linked his soul to the history of his nation.
Some people will never look on the burdens of their brethren:—
1. They pretend not to see them.
2. They have no sympathy with them.
3. They fear lest their purse, or energy should be taxed.
4. They miss the luxury of relieving them.
The servants of God must have the experience of growth.
When the Church is oppressed, the heroic good must run to her aid.
Exo_2:12. The inquiring look of conscience:—
1. It was anxious.
2. It was suspicious.
3. It was troubled.
4. It was perplexed.
5. It was mistaken.
The inquiring look of conscience:—
1. Gives a moment for reflection.
2. Indicates the moral evil of the deed.
3. Suspects an unhappy issue from the deed.
HIDDEN SIN.—“He slew the Egyptian, and hid him in the sand.” I. Hidden by fallacy. “The Egyptian.” He was cruel—unjust; had I not a right to kill him? Moses might reason thus to convince himself. A man must bury sin out of the sight of his own conscience, before he can be happy—by false argument or true. II. Hidden by folly. “In the sand:”—
1. Would leave traces of his deed.
2. The dead body would be easily discovered. So all our efforts to bury sin are equally futile. God sees it. He can lead men to its grave. Sin leaves traces. It is better not to be under the necessity of making the soul into a grave, or any spot of life into a tomb. If we do, there will sure to come a resurrection. A man who is going to commit sin, requires to have all his wits about him.
The absence of human observation is a poor argument for, and a wretched consolation in sin.
ILLUSTRATIONS
Exo_2:11-14. In the ringing of bells, whilst every one keeps his due time and order, what a sweet and harmonious sound they make! All the neighbouring villages are cheered with the sound of them; but when once they jar and check each other, either jangling together or striking preposterously, how harsh and unpleasing is that noise. So that as we testify our public rejoicings by an orderly and well-timed peal, when we would signify the town is on fire, we ring the bells backward in a confused manner. It is just thus in the church: When every one knows his station, authority, and keeps his due rank, there is melodious concert of comfort and contentment: but when either states or persons will be clashing with each other, the discord is grievous and, prejudicial [Halls Occasional Meditations.].
Exo_2:13. In most quarrels there is fault on both sides. A quarrel may be compared to a spark, which cannot be produced without a flint as well as a steel, either of them may hammer on wood for ever, no fire will follow [Cotton.]
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Moses Attempts to Deliver His People
Moses Attempts to Deliver His People
v. 11. And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens; and he spied an Egyptian smiting an Hebrew, one of his brethren. Moses grew to manhood fully conscious of his derivation, and therefore an Israelite at heart, although a prince of the nation to all appearances. The Israelites were his brethren, as the text emphasizes by the repetition of the word, and the enforced labor under which they were groaning hurt him deeply. He restrained himself, however, until he saw an Egyptian overseer strike down a Hebrew workman.
Read full note →
v. 12. And he looked this way and that way, to be sure that there were no unwelcome witnesses present, and when he saw that there was no man, he slew the Egyptian, thus avenging the murder which the latter had just committed, and hid him in the sand. Although the act of Moses cannot be labeled murder, Act 7:24-25, yet he anticipated divine providence by his rash act.
v. 13. And when he went out the second day, behold, two men of the Hebrews strove together, they were engaged in a fight; and he said to him that did the wrong, the one that was in the wrong in the quarrel, Wherefore smitest thou thy fellow?
v. 14. And he said, Who made thee a prince and a judge over us? He plainly told Moses that he had no business to interfere, not having any authority over the Israelites. Intendest thou to kill me as thou killedst the Egyptian? So there must have been a witness on the previous day who had escaped the watchful eye of Moses. And Moses feared and said, Surely this thing is known. How did this matter become known?
v. 15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian. And he sat down by a well. The land of the Midianites had no definite boundaries, but may be said to have extended eastward from the Aelanitic Gulf; some tribes, however, were found on the Peninsula of Sinai. He chose this country for his sojourn, pitching his tent near a well, apparently the only source of water for a long distance. This experience of Moses was to serve him in good stead in later years, for it is God’s way of preparing great men for their life’s work.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 striking a Hebrew
striking a Hebrew
"hitting a Hebrew" or "beating a Hebrew"
Read full note →
He looked this way and that way
These two opposite directions have the combined meaning of "everywhere." AT: "He looked all around" (See: Merism)
translationWords
Egypt
Hebrew
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:11-15 This section addresses Moses’ first abortive attempt to…
2:11-15 This section addresses Moses’ first abortive attempt to rescue Israel in his own strength. This incident shows Moses’ courage and decisiveness, but it also shows his tendency to assume the responsibility himself, which would later have tragic effects in his life (Num 20:1-13). Moses’ concern for his people’s welfare was good; his timing and manner did not accord with God’s plan.
2:11-12 Moses had a privileged upbringing as compared with the toil and hardship of his own people, the Hebrews, but he was willing to identify with them and help them to the point of jeopardizing his own privileges.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.