CRITICAL NOTES.—
Exodus 2:3. Bulrushes] The well-known Eg. papyrus or paper-reed.
Exodus 2:4. Stood] “Stationed herself.”
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 2:1-4
THE BIRTH OF MOSES
I. As occurring of noble parentage.
1. They were of moderate social position. Amram, the father of Moses, was the son of Kohath, who was the son of Levi. He espoused Jochebed, who was also of the tribe of Levi. They had three children, Aaron, Miriam, and Moses. Josephus says that Amram was of noble family. Not much is known about him. The social position of a child has a great influence upon its life—education—habits—and associates. Many sons rise higher in social grade than those who gave them birth—either through fortune—Providence—or industry. Moses was taken to be the son of a monarch’s daughter. He was to become the supreme Lawgiver and Ruler, not merely of a vast nation, but of the moral life of the world. 2 They were of strong parental affection. They took great notice of their children, especially of Moses. The mother thought him a goodly child. This was mother-like. She was anxious for the safety of her infant. Hence she tried to evade the cruel edict of the king. She concealed him in the house. Then she hid him on the waters of the Nile. She may have had a strange presentiment that her young child was destined to be connected with the fortunes of Israel. This made her solicitous for his preservation. Few mothers but would have acted likewise. Would that mothers were as anxious for the moral preservation of their offspring as for the physical. Many mothers will hide their children from a tyrant king, who would not conceal them from a wicked companionship. There are many edicts for the moral slaughter of the young—the edict of a wicked press. Parents should hide their children therefrom.
3. They were of good religious character. “By faith Moses, when he was born, was hid three months of his parents.” (Hebrews 11:23.) Thus the parents of Moses were truly pious. They had faith in the unseen Jehovah—not weak—lifeless—inoperative—but powerful—so that it influenced their life—in its most tender sphere—in its most sacred relations—in its brightest hopes—in its truest joys—it made them willing to give up their child to the guardianship of the Nile—nay—to the guardianship of God. Here is a pattern for parents. Have such faith in God that you can trust—even your children—in the most perilous circumstances of life—to His care. Such trust on your part may enhance their temporal good—it may put them in the way of a monarch’s daughter. Many a child has obtained social position through the piety of his mother. Happy the infancy that is linked to the providence of God by a mother’s faith. We cannot tell how much the faith of the parents had to do with the future of their child. Faith in God is the preserving influence of a threatened life—physically—morally—eternally.
II. As happening in perilous times.
1. When his nation was in a condition of servitude. That this servitude was severe—exacting—grievous—disastrous—murderous—is evident from the last chapter. Thus Moses was not born to freedom—to comfort—but to unrewarded toil—and unmitigated sorrow. His earliest experiences would be of cruelty and degradation. It seems a pity, and an injustice, that young children should be born to slavery.
2. When a cruel edict was in force against the young. How were the parents of Moses enabled to conceal him from the officers of Pharaoh? Given a loving mother—a kindly providence—we cannot wonder at the result.
III. As involving momentous issues.
1. Issues relating to the lives of individuals. The birth of Moses made Miriam a watcher—gave her an introduction to a king’s daughter—and has given immortality to her name. It brought Aaron into historical prominence in relation to the Exodus of Israel, inasmuch as Moses lacked the eloquent tongue possessed by his brother. The life of Moses touched these names into fame, gave them an impulse, invested them with a greater meaning than otherwise they would have had—they derive lustre from his work.
2. Issues involving the freedom of an enslaved people. That ark upon the Nile waters contains a power that shall break the fetters of Israel—and lead the nation to a land of promise. Infant lives are linked much more to the interests of freedom than of serfdom. People are little conscious of the instrumentalities that are to give them liberty. The freedom of a kingdom may be involved in the birth of a child. We know not the influence one infant life may have upon a nation.
3. Issues relating to the destiny of a proud nation. That child—the object of a mother’s care—of a sister’s vigilance—will one day be the occasion of a monarch’s fear—torment—overthrow. Now the Nile carries on its tranquil waters a power that shall defeat the Pharaohs. The edict is vain. The slaughter of the young is useless—One has escaped the horrid massacre; that is enough! Egypt is in peril. Israel may strike her first note of freedom. In the life of one child there may be wrapped up the destinies of an Empire. The potentiality of infant life!
IV. As exhibiting the inventiveness of maternal love.
1. In that she devised a scheme for the safety of her child. The mother was more clever than the tyrant king and his accomplices. Tyranny is too calculating to be clever. Maternal love is quick, and spontaneous in its thought, and sees a refuge where tyrants never suspect. The refuge chosen was unlikely—carefully selected—vigilantly guarded—evidently sufficient. She was amply repaid. Only a mother would have thought of it.
V. As eluding the edict of a cruel king. The mother of Moses was justified in eluding this edict—because it was unjust—murderous—it did violence to family affection—to the laws of citizenship—and to the joyful anticipations of men.
SUGGESTIVE COMMENTS ON THE VERSES
Exodus 2:1. Providence is preparing good, while wickedness is working evil to the Church—Times, tribes, and persons are appointed by God, by whom He will work good to His people.
In the desolations of the Church’s seed, God will have His to marry and continue it.
Tribes cursed for their desert, may be made instrumental of good by grace.
Marriages are always to be accounted lawful by God’s will revealed about them.
The greatest instruments of the Church’s good, God ordereth to bring in the common way of man.
The Divine Being orders instruments of salvation to be born in times of affliction.
Exodus 2:2. No policies, or cruelties of man, can hinder God from sending saviours to the Church.
God uses instrumentalities in accomplishing the freedom of the slave, and the welfare of the Church.
God maketh sight serviceable to faith for preserving His own. “She saw.”
That infant life sometimes contains the prophecy of its future. Faith hides the child it wishes to save—
1. As evidence of a holy courage.
2. As using means to secure its end.
3. As manifesting a sacred skill.
4. As embodying the germ of a brilliant hope.… Discretion is not cowardice.
Pharaoh’s laws were against all the laws of nature, or, more properly speaking, against the laws of God; and nature was slowly working against Pharaoh; he had made God his enemy. Against these laws of Pharaoh a mother’s heart revolted [F. W. Robertson.]
In many cases in the scriptures you find the enemy seeking by death to interrupt the current of divine action. But, blessed be God, there is something beyond death. The entire sphere of divine action, as connected with redemption, lies beyond the limits of death’s domain. When Satan has exhausted his power, then God begins to show Himself. The grave is the limit of Satan’s activity; but there it is that divine activity begins. This is a glorious truth. Satan has the power of death; but God is the God of the living; and He gives life beyond the reach and power of death—a life which Satan cannot touch [C.H.M.]
Death is often the edict of man, when life is the promise and ordination of God.
Exodus 2:3. That the loving ingenuity of a mother has its limit; “She could no longer hide him.”
The divine Providence is the refuge of a good, but perplexed parent.
In times of extreme difficulty it is well to venture upon the providence of God [Henry and Scott].
God teaches the good the best way of saving those by whom He intends to deliver His Church.
Tyrants use the river for a grave; God uses it as a cradle for infant life.
Reed and slime, and pitch and flags, shall preserve God’s darlings at His pleasure.
The mother of Moses laid the ark in the flags by the river’s brink. Ay, but before doing so she laid it on the heart of God! She could not have laid it so courageously upon the Nile, if she had not first devoutly laid it upon the care and love of God. We are often surprised at the outward calmness of men who are called upon to do unpleasant and most trying deeds; but had we seen them in secret we should have known the moral preparation which they underwent before coming out to be seen of men [City Temple].
Exodus 2:4. An entire family moving within the circle of an infant’s life.
Faith always waits to see the issue of events.
Society needs watchers as well as workers. Had we been passing the spot at which the sister of Moses took up her position of observation we might have condemned her as an idler standing there and doing nothing. We should be careful of our condemnation, seeing how little we know of the reality of the case. In doing nothing, the girl was, in reality, doing everything. Mark the cunning of love. The watcher stood afar off. Had she stood quite close at hand, she would have defeated the very object of her watching. She was to do her work without the slightest appearance of doing it. (City Temple.)
The beautiful ministry of a youthful life—
1. Loving.
2. Cautious.
3. Obedient.
4. Reflective.
5. Courteous.
6. Successful.
The mother remained at home, shewing—
1. The dignity of her faith—she could wait away from the scene of trial.
2. Her supreme hope in God—the issue was to be divine.
3. Her happy confidence in her little daughter—children do their work better when they feel that they are trusted with it entirely.
How many brothers would be kept from moral injury and peril if they were thus guarded by a loving sister.
ILLUSTRATIONS
Exodus 2:1-10 Stronger far than education—going on before education can commence, possibly from the very first moments of consciousness, parents begin to impress themselves on their children. Our character, voice, features, qualities—modified, no doubt, by entering into a new being, and ruling a different organization—are impressed upon our children. Not the inculcation of opinions, but much rather the formation of principles, and of the tone of character, the derivation of qualities. Physiologists tell us of the derivation of the mental qualities from the father, and of the moral from the mother. But, be this as it may, there is scarcely one here who cannot trace back his present religious character to some impression in early life, from one or other of his parents—a tone, a look, a word, a habit, or even, it may be, a bitter exclamation of remorse [F. W. Robertson].
What if God should place in your hand a diamond, and tell you to inscribe on it a sentence which should be read at the last day, and be shown then as an index of your own thoughts and feelings? What care—what caution would you exercise in the selection. Now, this is what God has done. He has placed before you the immortal minds of your children, more imperishable than the diamond, on which you are about to inscribe every day and every hours by your instructions, by your spirit, or by your example, something which will remain, and be exhibited for or against you at the judgment day [Dr. Payson].
Even as a plant will sooner take nourishment and thrive better in the soil where it first grew and sprung up than in any other ground, because it liketh its own soil best: so, likewise, children will sooner take instruction and good nurture from their parents, whom they best like, and from whom they had their being, than from any other [Cawdray].