MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 2:11-12
THE OPPRESSOR SLAIN; OR, A WRONG WAY OF REPROVING INJURY
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
Exodus 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.
Exodus 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
Exodus 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.].
Exodus 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.]