MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 2:15
THE MEDITATIONS OF A PERPLEXED SOUL
“And he sat down by a well.” This calls to our mind a New Testament scene. These meditations—
I. They occurred at an important crisis in the life of Moses. “But Moses fled from the face of Pharaoh.”
1. Moses had vacated a good home. He had left the wealth—luxury of an Egyptian palace—the kindness of a royal mother who was deeply interested in him. He knew not where he was going—what he was to do for a daily livelihood—how his future was to be spent. All before him was mystery—he might well be perplexed.
2. Moses had incurred the anger of Pharaoh. This might well fill him with terror—he knew the influence and cruelty of that monarch—his hatred was to be feared. Had Moses been permitted a faint insight into his future relations with the Egyptian court, probably his meditations, near this well, would have been more prolonged than they were. There are times when all young men have to spend an hour in contemplation, especially when they are going, alone and unbefriended, into an unknown future of grave importance, not merely to themselves, but also to others. The past sweeps before them like a dream. The future is all mist. They must think for themselves—they must obtain the Divine guidance. The temporary rest by the well marks a crisis in their history.
II. They afford an opportunity for determining on a new course of life. Moses is thinking about the future. He would naturally ask himself, “What am I to do?” Return to Egypt is impossible.—Heaven would, no doubt, influence his thought on this occasion. But a thoughtful spirit will not be long without employment—will not be long without a home. God will send the daughters of the priest of Midian to its aid. Providence has unnumbered agencies for the guidance and help of perplexed souls.
III. They are soon interrupted by a call to new activities. (Exodus 2:17.) The daughters of the priest of Midian were attacked by hostile shepherds. Moses sees this. Will he interpose? Has he not had enough of meddling with the feuds of others? Is he not now a wanderer for so doing? But he cannot remain the quiet spectator of injury. The same spirit and impulse that made him kill the Egyptian shows itself again in his defence of these women. He could not but defend the weak. He is not to be daunted by failure. He is successful now. Good men may be dispirited sometimes. They may need times of thought. But it is not their destiny to rest long by the wells of life: theirs is the conflict with oppression and evil. There is work in Midian as well as in Egypt, for them.
IV. They were indulged in a very favourable place. The well in olden time, a fine scene for rest and contemplation. Christ, when he was tired, sat on a well. His rest was broken by the advent of a woman whom he ultimately led to himself in contrition of heart.
SUGGESTIVE COMMENTS ON THE VERSE
Exodus 2:15. Criminations of God’s servants are soon carried to the ears of persecutors.… An evil report often awakens the anger of men.
It is well sometimes to exchange the excitement of a royal court for quiet thought by the well.
God is in the solicitude of those whom he intends for great service.
God provides a Midian to save what Egypt would destroy.
Never take the responsibility of communicating evil news to a tyrant.
ILLUSTRATIONS
Exodus 2:15. Revenge commonly hurts both the offerer and the sufferer; as we see in a foolish bee, which in her anger envenometh the flesh and loseth her sting, and so lives a drone ever after [Bishop Hall].
Wax, when it is laid in cold places, becomes so hard and stiff that it will break rather than bow; but being laid in the sun, becomes soft and pliable, fit for any impression. So, when we neglect the duty of meditation on good things, our hearts, being changed from God, wax hard and obdurate; but when, by meditation, we draw nigh unto Him, the beams of His favour, shining upon our hearts do make them soft and flexible and fit for any holy impression that He may please to stamp upon them [Downham’s Guide to Godliness].
Moses gave up the palace to share the fortunes of Israel:—“Mrs. Hannah More,” says her biographer, “after pointing out to us some of the many beautiful objects to be seen from the room in which we were sitting, conducted us into an adjoining spartment, which was her sleeping room; and pointing to an arm-chair, ‘That chair,’ said she, ‘I call my home.’ ‘Here,’ looking out of window, ‘is what I call my moral prospect. You see yonder distant hill which limits the prospect in that direction. You see this tree before my window directly in range of the hill. The tree, you observe, from being near, appears higher than the hill which is distant, though the hill actually is much higher than the tree. Now this tree represents to my mind the objects of time; that hill, the objects of eternity. The former, like the tree, from being reviewed near at hand, appears great. The latter, like the distant hill, appears small’ ” [Trench].