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Expositor's Bible Commentary Exodus 2:1 And there went a man of the house of Levi, and took to wife a daughter of Levi. CHAPTER II. THE RESCUE OF MOSES. Exodus 2:1-10 . We have said that the Old Testament history teems with political wisdom, lessons of permanent instruction for mankind, on the level of this life, yet godly, as all true lessons must be, in a world of which Christ is King. These our religion must learn to recognise and proclaim, if it is ever to win the respect of men of affairs, and "leaven the whole lump" of human life with sacred influence. Such a lesson is the importance of the individual in the history of nations. History, as read in Scripture, is indeed a long relation of heroic resistance or of base compliance in the presence of influences which are at work to debase modern peoples as well as those of old. The holiness of Samuel, the gallant faith of David, the splendour and wisdom of Solomon, the fervid zeal of Elijah, the self-respecting righteousness of Nehemiah,--ignore these, and the whole course of affairs becomes vague and unintelligible. Most of all this is true of Moses, whose appearance is now related. In profane history it is the same. Alexander, Mahomet, Luther, William the Silent, Napoleon,--will any one pretend that Europe uninfluenced by these personalities would have become the Europe that we know? And this truth is not at all a speculative, unpractical theory: it is vital. For now there is a fashion of speaking about the tendency of the age, the time-spirit, as an irresistible force which moulds men like potters' clay, crowning those who discern and help it, but grinding to powder all who resist its course. In reality there are always a hundred time-spirits and tendencies competing for the mastery--some of them violent, selfish, atheistic, or luxurious (as we see with our own eyes today)--and the shrewdest judges are continually at fault as to which of them is to be victorious, and recognised hereafter as the spirit of the age. This modern pretence that men are nothing, and streams of tendency are all, is plainly a gospel of capitulations, of falsehood to one's private convictions, and of servile obedience to the majority and the popular cry. For, if individual men are nothing, what am I? If we are all bubbles floating down a stream, it is folly to strive to breast the current. Much practical baseness and servility is due to this base and servile creed. And the cure for it is belief in another spirit than that of the present age, trust in an inspiring God, who rescued a herd of slaves and their fading convictions from the greatest nation upon earth by matching one man, shrinking and reluctant yet obedient to his mission, against Pharaoh and all the tendencies of the age. And it is always so. God turns the scale of events by the vast weight of a man, faithful and true, and sufficiently aware of Him to refuse, to universal clamour, the surrender of his liberty or his religion. In small matters, as in great, there is no man, faithful to a lonely duty or conviction, understanding that to have discerned it is a gift and a vocation, but makes the world better and stronger, and works out part of the answer to that great prayer "Thy will be done." We have seen already that the religion of the Hebrews in Egypt was corrupted and in danger of being lost. To this process, however, there must have been bright exceptions; and the mother of Moses bore witness, by her very name, to her fathers' God. The first syllable of Jochebed is proof that the name of God, which became the keynote of the new revelation, was not entirely new. As yet the parents of Moses are not named; nor is there any allusion to the close relationship which would have forbidden their union at a later period ( Exodus 6:20 ). And throughout all the story of his youth and early manhood there is no mention whatever of God or of religion. Elsewhere it is not so. The Epistle to the Hebrews declares that through faith the babe was hidden, and through faith the man refused Egyptian rank. Stephen tells us that he expected his brethren to know that God by his hand was giving them deliverance. But the narrative in Exodus is wholly untheological. If Moses were the author, we can see why he avoided reflections which directly tended to glorify himself. But if the story were a subsequent invention, why is the tone so cold, the light so colourless? Now, it is well that we are invited to look at all these things from their human side, observing the play of human affection, innocent subtlety, and pity. God commonly works through the heart and brain which He has given us, and we do not glorify Him at all by ignoring these. If in this case there were visible a desire to suppress the human agents, in favour of the Divine Preserver, we might suppose that a different historian would have given a less wonderful account of the plagues, the crossing of the Sea, and the revelation from Sinai. But since full weight is allowed to second causes in the early life of Moses, the story is entitled to the greater credit when it tells of the burning bush and the flaming mountain. Let us, however, put together the various narratives and their lessons. At the outset we read of a marriage celebrated between kinsfolk, when the storm of persecution was rising. And hence we infer that courage or strong affection made the parents worthy of him through whom God should show mercy unto thousands. The first child was a girl, and therefore safe; but we may suppose, although silence in Scripture proves little, that Aaron, three years before the birth of Moses, had not come into equal peril with him. Moses was therefore born just when the last atrocity was devised, when trouble was at its height. "At this time Moses was born," said Stephen. Edifying inferences have been drawn from the statement in Exodus that "the woman ... hid him." Perhaps the stronger man quailed, but the maternal instinct was not at fault, and it was rewarded abundantly. From which we only learn, in reality, not to overstrain the words of Scripture; since the Epistle to the Hebrews distinctly says that he "was hid three months by his parents"--both of them, while naturally the mother is the active agent. All the accounts agree that he was thus hidden, "because they saw that he was a goodly child" ( Hebrews 11:23 ). It is a pathetic phrase. We see them, before the crisis, vaguely submitting in theory to an unrealised atrocity, ignorant how imperiously their nature would forbid the crime, not planning disobedience in advance, nor led to it by any reasoning process. All is changed when the little one gazes at them with that marvellous appeal in its unconscious eyes, which is known to every parent, and helps him to be a better man. There is a great difference between one's thought about an infant, and one's feeling towards the actual baby. He was their child, their beautiful child; and this it was that turned the scale. For him they would now dare anything, "because they saw he was a goodly child, and they were not afraid of the king's commandment." Now, impulse is often a great power for evil, as when appetite or fear, suddenly taking visible shape, overwhelms the judgment and plunges men into guilt. But good impulses may be the very voice of God, stirring whatever is noble and generous within us. Nor are they accidental: loving and brave emotions belong to warm and courageous hearts; they come of themselves, like song birds, but they come surely where sunshine and still groves invite them, not into clamour and foul air. Thus arose in their bosoms the sublime thought of God as an active power to be reckoned upon. For as certainly as every bad passion that we harbour preaches atheism, so does all goodness tend to sustain itself by the consciousness of a supreme Goodness in reserve. God had sent them their beautiful child, and who was Pharaoh to forbid the gift? And so religion and natural pity joined hands, their supreme convictions and their yearning for their infant. "By faith Moses was hid ... because they saw he was a goodly child, and they were not afraid of the king's commandment." Such, if we desire a real and actual salvation, is always the faith which saves. Postpone salvation to an indefinite future; make it no more than the escape from vaguely realised penalties for sins which do not seem very hateful; and you may suppose that faith in theories can obtain this indulgence; an opinion may weigh against a misgiving. But feel that sin is not only likely to entail damnation, but is really and in itself damnable meanwhile, and then there will be no deliverance possible, but from the hand of a divine Friend, strong to sustain and willing to guide the life. We read that Amram lived a hundred and thirty and seven years, and of all that period we only know that he helped to save the deliverer of his race, by practical faith which made him not afraid, and did not paralyse but stimulate his energies. When the mother could no longer hide the child, she devised the plan which has made her for ever famous. She placed him in a covered ark, or casket,[3] plaited (after what we know to have been the Egyptian fashion) of the papyrus reed, and rendered watertight with bitumen, and this she laid among the rushes--a lower vegetation, which would not, like the tall papyrus, hide her treasure--in the well-known and secluded place where the daughter of Pharaoh used to bathe. Something in the known character of the princess may have inspired this ingenious device to move her pity; but it is more likely that the woman's heart, in her extremity, prompted a simple appeal to the woman who could help her if she would. For an Egyptian princess was an important personage, with an establishment of her own, and often possessed of much political influence. The most sanguinary agent of a tyrant would be likely to respect the client of such a patron. The heart of every woman was in a plot against the cruelty of Pharaoh. Once already the midwives had defeated him; and now, when his own daughter[4] unexpectedly found, in the water at her very feet, a beautiful child sobbing silently (for she knew not what was there until the ark was opened), her indignation is audible enough in the words, "This is one of the Hebrews' children." She means to say "This is only one specimen of the outrages that are going on." This was the chance for his sister, who had been set in ambush, not prepared with the exquisite device which follows, but simply "to know what would be done to him." Clearly the mother had reckoned upon his being found, and neglected nothing, although unable herself to endure the agony of watching, or less easily hidden in that guarded spot. And her prudence had a rich reward. Hitherto Miriam's duty had been to remain passive--that hard task so often imposed upon the affection, especially of women, by sick-beds, and also in many a more stirring hazard, and many a spiritual crisis, where none can fight his brother's battle. It is a trying time, when love can only hold its breath, and pray. But let not love suppose that to watch is to do nothing. Often there comes a moment when its word, made wise by the teaching of the heart, is the all-important consideration in deciding mighty issues. This girl sees the princess at once pitiful and embarrassed, for how can she dispose of her strange charge? Let the moment pass, and the movement of her heart subside, and all may be lost; but Miriam is prompt and bold, and asks "Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?" It is a daring stroke, for the princess must have understood the position thoroughly, the moment the eager Hebrew girl stepped forward. The disguise was very thin. And at least the heart which pitied the infant must have known the mother when she saw her face, pale with longing. It is therefore only as a form, exacted by circumstances, but well enough though tacitly understood upon both sides, that she bids her nurse the child for her, and promises wages. What reward could equal that of clasping her child to her own agitated bosom in safety, while the destroyers were around? This incident teaches us that good is never to be despaired of, since this kindly woman grew up in the family of the persecutor. And the promptitude and success of Miriam suggest a reflection. Men do pity, when it is brought home to them, the privation, suffering, and wrong, which lie around. Magnificent sums are contributed yearly for their relief by the generous instincts of the world. The misfortune is that sentiment is evoked only by visible and pathetic griefs, and that it will not labour as readily as it will subscribe. It is a harder task to investigate, to devise appeals, to invent and work the machinery by which misery may be relieved. Mere compassion will accomplish little, unless painstaking affection supplement it. Who supplies that? Who enables common humanity to relieve itself by simply paying "wages," and confiding the wretched to a painstaking, laborious, loving guardian? The streets would never have known Hospital Saturday, but for Hospital Sunday in the churches. The orphanage is wholly a Christian institution. And so is the lady nurse. The old-fashioned phrase has almost sunk into a party cry, but in a large and noble sense it will continue to be true to nature as long as bereavement, pain or penitence requires a tender bosom and soothing touch, which speaks of Mother Church. Thus did God fulfil His mysterious plans. And according to a sad but noble law, which operates widely, what was best in Egypt worked with Him for the punishment of its own evil race. The daughter of Pharaoh adopted the perilous foundling, and educated him in the wisdom of Egypt. FOOTNOTES: [3] The same word is used for Noah's ark, but not elsewhere; not, for example, of the ark in the Temple, the name of which occurs elsewhere in Scripture only of the "coffin" of Joseph, and the "chest" for the Temple revenues ( Genesis 1:26 ; 2 Chronicles 24:8 , 2 Chronicles 24:10-11 .) [4] Or his sister, the daughter of a former Pharaoh. Exodus 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. THE CHOICE OF MOSES. Exodus 2:11-15 . God works even His miracles by means. As He fed the multitude with barley-loaves, so He would emancipate Israel by human agency. It was therefore necessary to educate one of the trampled race "in all the learning of Egypt," and Moses was planted in the court of Pharaoh, like the German Arminius in Rome. Wonderful legends may be read in Josephus of his heroism, his wisdom, and his victories; and these have some foundation in reality, for Stephen tells us that he was mighty in his words and works. Might in words need not mean the fluent utterance which he so earnestly disclaimed ( Exodus 4:10 ), even if forty years' disuse of the language were not enough to explain his later diffidence. It may have meant such power of composition as appears in the hymn by the Red Sea, and in the magnificent valediction to his people. The point is that among a nation originally pastoral, and now sinking fast into the degraded animalism of slaves, which afterwards betrayed itself in their complaining greed, their sighs for the generous Egyptian dietary, and their impure carouse under the mountain, one man should possess the culture and mental grasp needed by a leader and lawgiver. "Could not the grace of God have supplied the place of endowment and attainment?" Yes, truly; and it was quite as likely to do this for one who came down from His immediate presence with his face intolerably bright, as for the last impudent enthusiast who declaims against the need of education in sentences which at least prove that for him the want has by no substitute been completely met. But the grace of God chose to give the qualification, rather than replace it, alike to Moses and St. Paul. Nor is there any conspicuous example among the saints of a man being thrust into a rank for which he was not previously made fit. The painful contrast between his own refined tastes and habits, and the coarser manners of his nation, was no doubt one difficulty of the choice of Moses, and a lifelong trial to him afterwards. He is an example not only to those whom wealth and power would entangle, but to any who are too fastidious and sensitive for the humble company of the people of God. While the intellect of Moses was developing, it is plain that his connection with his family was not entirely broken. Such a tie as often binds a foster-child to its nurse may have been permitted to associate him with his real parents. Some means were evidently found to instruct him in the history and messianic hopes of Israel, for he knew that their reproach was that of "the Christ," greater riches than all the treasure of Egypt, and fraught with a reward for which he looked in faith ( Hebrews 11:26 ). But what is meant by naming as part of his burden their "reproach," as distinguished from their sufferings? We shall understand, if we reflect, that his open rupture with Egypt was unlikely to be the work of a moment. Like all the best workers, he was led forward gradually, at first unconscious of his vocation. Many a protest he must have made against the cruel and unjust policy that steeped the land in innocent blood. Many a jealous councillor must have known how to weaken his dangerous influence by some cautious taunt, some insinuated "reproach" of his own Hebrew origin. The warnings put by Josephus into the lips of the priests in his childhood, were likely enough to have been spoken by some one before he was forty years old. At last, when driven to make his choice, he "refused to be called the son of Pharaoh's daughter," a phrase, especially in its reference to the rejected title as distinguished from "the pleasures of sin," which seems to imply a more formal rupture than Exodus records. We saw that the piety of his parents was not unhelped by their emotions: they hid him by faith when they saw that he was a goodly child. Such was also the faith by which Moses broke with rank and fortune. He went out unto his brethren, and looked on their burdens, and he saw an Egyptian smiting an Hebrew, one of his brethren. Twice the word of kinship is repeated; and Stephen tells us that Moses himself used it in rebuking the dissensions of his fellow-countrymen. Filled with yearning and pity for his trampled brethren, and with the shame of generous natures who are at ease while others suffer, he saw an Egyptian smiting an Hebrew. With that blended caution and vehemence which belong to his nation still, he looked and saw that there was no man, and slew the Egyptian. Like most acts of passion, this was at once an impulse of the moment, and an outcome of long gathering forces--just as the lightning flash, sudden though it seem, has been prepared by the accumulated electricity of weeks. And this is the reason why God allows the issues of a lifetime, perhaps of an eternity, to be decided by a sudden word, a hasty blow. Men plead that if time had been given, they would have stifled the impulse which ruined them. But what gave the impulse such violent and dreadful force that it overwhelmed them before they could reflect? The explosion in the coal-mine is not caused by the sudden spark, without the accumulation of dangerous gases, and the absence of such wholesome ventilation as would carry them away. It is so in the breast where evil desires or tempers are harboured, unsubdued by grace, until any accident puts them beyond control. Thank God that such sudden movements do not belong to evil only! A high soul is surprised into heroism, as often perhaps as a mean one into theft or falsehood. In the case of Moses there was nothing unworthy, but much that was unwarranted and presumptuous. The decision it involved was on the right side, but the act was self-willed and unwarranted, and it carried heavy penalties. "The trespass originated not in inveterate cruelty," says St. Augustine, "but in a hasty zeal which admitted of correction ... resentment against injury was accompanied by love for a brother.... Here was evil to be rooted out, but the heart with such capabilities, like good soil, needed only cultivation to make it fruitful in virtue." Stephen tells us, what is very natural, that Moses expected the people to accept him as their heaven-born deliverer. From which it appears that he cherished high expectations for himself, from Israel if not from Egypt. When he interfered next day between two Hebrews, his question as given in Exodus is somewhat magisterial: "Wherefore smitest thou thy fellow?" In Stephen's version it dictates less, but it lectures a good deal: "Sirs, ye are brethren, why do ye wrong one to another?" And it was natural enough that they should dispute his pretensions, for God had not yet given him the rank he claimed. He still needed a discipline almost as sharp as that of Joseph, who, by talking too boastfully of his dreams, postponed their fulfilment until he was chastened by slavery and a dungeon. Even Saul of Tarsus, when converted, needed three years of close seclusion for the transformation of his fiery ardour into divine zeal, as iron to be tempered must be chilled as well as heated. The precipitate and violent zeal of Moses entailed upon him forty years of exile. And yet his was a noble patriotism. There is a false love of country, born of pride, which blinds one to her faults; and there is a loftier passion which will brave estrangement and denunciation to correct them. Such was the patriotism of Moses, and of all whom God has ever truly called to lead their fellows. Nevertheless he had to suffer for his error. His first act had been a kind of manifesto, a claim to lead, which he supposed that they would have understood; and yet, when he found his deed was known, he feared and fled. His false step told against him. One cannot but infer also that he was conscious of having already forfeited court favour--that he had before this not only made his choice, but announced it, and knew that the blow was ready to fall on him at any provocation. We read that he dwelt in the land of Midian, a name which was applied to various tracts according to the nomadic wanderings of the tribe, but which plainly included, at this time, some part of the peninsula formed by the tongues of the Red Sea. For, as he fed his flocks, he came to the Mount of God. Exodus 2:16 Now the priest of Midian had seven daughters: and they came and drew water , and filled the troughs to water their father's flock. MOSES IN MIDIAN. Exodus 2:16-22 The interference of Moses on behalf of the daughters of the priest of Midian is a pleasant trait, courteous, and expressive of a refined nature. With this remark, and reflecting that, like many courtesies, it brought its reward, we are often content to pass it by. And yet it deserves a closer examination. 1. For it expresses great energy of character. He might well have been in a state of collapse. He had smitten the Egyptian for Israel's sake: he had appealed to his own people to make common cause, like brethren, against the common foe; and he had offered himself to them as their destined leader in the struggle. But they had refused him the command, and he was rudely awakened to the consciousness that his life was in danger through the garrulous ingratitude of the man he rescued. Now he was a ruined man and an exile, marked for destruction by the greatest of earthly monarchs, with the habits and tastes of a great noble, but homeless among wild races. It was no common nature which was alert and energetic at such a time. The greatest men have known a period of prostration in calamity: it was enough for honour that they should rally and re-collect their forces. Thinking of Frederick, after Kunersdorf, resigning the command ("I have no resources more, and will not survive the destruction of my country"), and of his subsequent despatch, "I am now recovered from my illness"; and of Napoleon, trembling and weeping on the road to Elba, one turns with fresh admiration to the fallen prince, the baffled liberator, sitting exhausted by the well, but as keen on behalf of liberty as when Pharaoh trampled Israel, though now the oppressors are a group of rude herdsmen, and the oppressed are Midianite women, driven from the troughs which they have toiled to fill. One remembers Another, sitting also exhausted by the well, defying social usage on behalf of a despised woman, and thereby inspired and invigorated as with meat to eat which His followers knew not of. 2. Moreover there is disinterested bravery in the act, since he hazards the opposition of the men of the land, among whom he seeks refuge, on behalf of a group from which he can have expected nothing. And here it is worth while to notice the characteristic variations in three stories which have certain points of contact. The servant of Abraham, servant-like, was well content that Rebekah should draw for all his camels, while he stood still. The prudent Jacob, anxious to introduce himself to his cousin, rolled away the stone and watered her camels. Moses sat by the well, but did not interfere while the troughs were being filled: it was only the overt wrong which kindled him. But as in great things, so it is in small: our actions never stand alone; having once befriended them, he will do it thoroughly, "and moreover he drew water for us, and watered the flock." Such details could hardly have been thought out by a fabricator; a legend would not have allowed Moses to be slower in courtesy than Jacob;[5] but the story fits the case exactly: his eyes were with his heart, and that was far away, until the injustice of the shepherds roused him. And why was Moses thus energetic, fearless, and chivalrous? Because he was sustained by the presence of the Unseen: he endured as seeing Him who is invisible; and having, despite of panic, by faith forsaken Egypt, he was free from the absorbing anxieties which prevent men from caring for their fellows, free also from the cynical misgivings which suspect that violence is more than justice, that to be righteous over-much is to destroy oneself, and that perhaps, after all, one may see a good deal of wrong without being called upon to interfere. It would be a different world today, if all who claim to be "the salt of the earth" were as eager to repress injustice in its smaller and meaner forms as to make money or influential friends. If all petty and cowardly oppression were sternly trodden down, we should soon have a state of public opinion in which gross and large tyranny would be almost impossible. And it is very doubtful whether the flagrant wrongs, which must be comparatively rare, cause as much real mental suffering as the frequent small ones. Does mankind suffer more from wild beasts than from insects? But how few that aspire to emancipate oppressed nations would be content, in the hour of their overthrow, to assert the rights of a handful of women against a trifling fraud, to which indeed they were so well accustomed that its omission surprised their father! Is it only because we are reading a history, and not a biography, that we find no touch of tenderness, like the love of Jacob for Rachel, in the domestic relations of Moses? Joseph also married in a strange land, yet he called the name of his first son Manasseh, because God had made him to forget his sorrows: but Moses remembered his. Neither wife nor child could charm away his home sickness; he called his firstborn Gershom, because he was a sojourner in a strange land. In truth, his whole life seems to have been a lonely one. Miriam is called "the sister of Aaron" even when joining in the song of Moses (xv. 20), and with Aaron she made common cause against their greater brother ( Numbers 12:1-2 ). Zipporah endangered his life rather than obey the covenant of circumcision; she complied at last with a taunt ( Exodus 4:24-26 ), and did not again join him until his victory over Amalek raised his position to the utmost height ( Exodus 18:2 ). His children are of no account, and his grandson is the founder of a dangerous and enduring schism ( Jdg 18:30 , R.V.). There is much reason to see here the earliest example of the sad rule that a prophet is not without honour save in his own house; that the law of compensations reaches farther into life than men suppose; and high position and great powers are too often counterbalanced by the isolation of the heart. FOOTNOTES: [5] Nor would it have made the women call their deliverer "an Egyptian," for the Hebrew cast of features is very dissimilar. But Moses wore Egyptian dress, and the Egyptians worked mines in the peninsula, so that he was naturally taken for one of them. Exodus 2:23 And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. CHAPTER III. THE BURNING BUSH. Exodus 2:23 - Exodus 3:1-22 "In process of time the king of Egypt died," probably the great Raamses, no other of whose dynasty had a reign which extended over the indicated period of time. If so, he had while living every reason to expect an immortal fame, as the greatest among Egyptian kings, a hero, a conqueror on three continents, a builder of magnificent works. But he has only won an immortal notoriety. "Every stone in his buildings was cemented in human blood." The cause he persecuted has made deathless the banished refugee, and has gibbeted the great monarch as a tyrant, whose misplanned severities wrought the ruin of his successor and his army. Such are the reversals of popular judgment: and such the vanity of fame. For all the contemporary fame was his. "The children of Israel sighed by reason of the bondage, and they cried." Another monarch had come at last, a change after sixty-seven years, and yet no change for them! It filled up the measure of their patience, and also of the iniquity of Egypt. We are not told that their cry was addressed to the Lord; what we read is that it reached Him, Who still overhears and pities many a sob, many a lament, which ought to have been addressed to Him, and is not. Indeed, if His compassion were not to reach men until they had remembered and prayed to Him, who among us would ever have learned to pray to Him at all? Moreover He remembered His covenant with their forefathers, for the fulfilment of which the time had now arrived. "And God saw the children of Israel, and God took knowledge of them." These were not the cries of religious individuals, but of oppressed masses. It is therefore a solemn question to ask How many such appeals ascend from Christian England? Behold, the hire of labourers ... held back by fraud crieth out. The half-paid slaves of our haste to be rich, and the victims of our drinking institutions, and of hideous vices which entangle and destroy the innocent and unconscious, what cries to heaven are theirs! As surely as those which St. James records, these have entered into the ears of the Lord of Sabaoth. Of these sufferers every one is His own by purchase, most of them by a covenant and sacrament more solemn than bound Him to His ancient Israel. Surely He hears their groaning. And all whose hearts are touched with compassion, yet who hesitate whether to bestir themselves or to remain inert while evil is masterful and cruel, should remember the anger of God when Moses said, "Send, I pray Thee, by whom Thou wilt send." The Lord is not indifferent. Much less than other sufferers should those who know God be terrified by their afflictions. Cyprian encouraged the Church of his time to endure even unto martyrdom, by the words recorded of ancient Israel, that the more they afflicted them, so much the more they became greater and waxed stronger. And he was right. For all these things happened to them for ensamples, and were written for our admonition. It is further to be observed that the people were quite unconscious, until Moses announced it afterwards, that they were heard by God. Yet their deliverer had now been prepared by a long process for his work. We are not to despair because relief does not immediately appear: though He tarry, we are to wait for Him. While this anguish was being endured in Egypt, Moses was maturing for his destiny. Self-reliance, pride of place, hot and impulsive aggressiveness, were dying in his bosom. To the education of the courtier and scholar was now added that of the shepherd in the wilds, amid the most solemn and awful scenes of nature, in

An ark of bulrushes. Exodus 2:1-4 The J. S. Exell, M. A. birth of Moses : — I. AS OCCURRING OF NOBLE PARENTAGE. 1. They were of moderate social position. 2. They were of strong parental affection. 3. They were of good religious character.Happy the child that is linked to the providence of God by a mother's faith! 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. 2. When a cruel edict was in force against the young. 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. 2. Issues involving the freedom of an enslaved people. 3. Issues relating to the destiny of a proud nation. 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 thought. 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 anticipation of men. ( J. S. Exell, M. A. ) The infancy of Moses Caleb Morris. 1. His concealment. 2. His rescue. 3. His restoration. ( Caleb Morris. ) Lessons G. Hughes, B. D. 1. Providence is preparing good, while wickedness is working evil to the Church. 2. Lines, tribes, and persons are appointed by God, by whom He will work good to His people. 3. In the desolations of the Church's seed, God will have His to marry and continue it. 4. Tribes cursed for their desert, may be made instrumental of good by grace. 5. Choice and taking in marriage should be under Providence, free, and rational (ver. 1). 6. The greatest instruments of the Church's good God ordereth to being in the common way of man. 7. God ordereth, in His wisdom, instruments of salvation to be born in times of distinction. 8. No policies or cruelties of man can hinder God from sending saviours to His Church (ver. 2). ( G. Hughes, B. D. ) The ark of bulrushes J. C. Gray. I. THE GOODLY CHILD — Moses. 1. Its birth.(1) In an evil time. The edict of Pharaoh, like the sword of Damocles, over its head. God takes care that men needed for His work in evil times shall be born in them — Wickliffe , Luther .(2) Of an oppressed people and humble origin. Great men often of lowly extraction. 2. Its appearance — "Goodly." Beautiful, not only to a mother's eyes, but really so. Its beauty appealed to the mother, as its tears to the princess. 3. The excitement caused by its birth. Babes usually welcomed. Here were fear and sorrow and perplexity. This Divine gift becomes a trial, through the wickedness of man. Sin turns blessings into Curses, and joy into sorrow. II. THE ANXIOUS MOTHER — Jochebed. 1. Her first feelings. Touched by the rare loveliness of her child. Bravely resolves to evade the decree. She had another son — Aaron — now three years of age ( Exodus 7:7 ); but could not spare one. 2. Her careful concealment. For three months she contrived to preserve her secret from the Egyptians. Anxiously thinking what she might presently do. 3. Her ingenious device. Concealment no longer possible. She will trust God rather than Pharaoh. III. THE OBEDIENT DAUGHTER — Miriam. 1. Her obedience. The blessing of obedient children. Trusted by the mother. The elder should care for, and watch over, the younger. 2. Her surprise. The princess and her retinue appear. She attentively watches. The ark discovered, brought out, and opened. Her anxiety. She approaches. 3. Her thoughtfulness. She is quick-witted. Sees compassion in the princess's face. Shall she fetch a nurse? Of the Hebrew women? 4. Her great joy. Her brother saved. Her return home. Perhaps the mother was praying for the child. Jochebed's surprise and gratitude and joy. A great result grew out of her obedience ( 1 Peter 1:14 ; Ephesians 6:1 ; Colossians 3:20 ). IV. THE COMPASSIONATE PRINCESS. Kindness in the house of Pharaoh! "Out of the strong sweetness." Children not always to be judged by their parents. Eli's sons were not godly ( 1 Samuel 2:12 ). Pharaoh's daughter not cruel, as her father. Moved by an infant's tears, she at once comprehends the history of the child, Resolves to adopt it. Providential use of compassion, maternal solicitude, filial obedience, infantile beauty and helplessness. "All things work together for good." Learn — 1. To prize a mother's love, and return it. 2. To imitate Miriam's obedience and sisterly affection. 3. Not to judge of children by their parents. 4. To admire the wisdom of Providence. 5. "Unto us a child is born, unto us a son is given" — Jesus. ( J. C. Gray. ) The cradle on the waters J. S. Exell, M. A. I. THE POWER OF YOUNG LIFE TO ENDURE HARDSHIP. Codling of children is foolish, unhealthy. II. THE USE THAT ONE MEMBER OF A FAMILY MAY BE TO ANOTHER. Services which seem trifling may prove far-reaching in effect. Miriam thus helped to bring about the freedom of her nation. III. THE PATHETIC INFLUENCE OF A BABE'S TEARS. Touching tokens of sorrow, weakness, helplessness. Potent, inviting help. Many are moved by the sight of personal grief who look unmoved upon a national calamity. IV. THE SENSITIVE CONSCIENCE OF A TYRANT'S DAUGHTER. ( J. S. Exell, M. A. ) The babe in the bulrushes C. S. Robinson, D. D. I. Let us CONSIDER THE PERILS WHICH SURROUNDED THIS PURPOSEFUL LIFE, WHICH WAS RESCUED IN SUCH A REMARKABLE MANNER. 1. For one thing, it was the life of an infant child. Infancy alone is more than enough to extinguish such a diminutive glimmer of existence; just leave him where he is a little longer, and you will never hear of that child's going up into Mount Sinai. There is only the side of a slight basket between him and swift drowning; one rush of the waves through a crevice, and the march through the wilderness will never be made. 2. Observe also this was the life of a proscribed child. 3. And then observe that this was the life of an outcast child. He had no friends. His mother had already hidden him until concealment was dangerous. II. Let us TRY TO FIND SOME SUGGESTIONS AS TO MODERN LIFE AND DUTY. There Moses lay, before he was called Moses, or had any right to be — an infant, proscribed, outcast child! You pity him; so do I pity him, with all my heart. Still, I will tell you frankly what I pity more by far, and I trust to better purpose. There are hundreds of sons and daughters of misery drifting out upon a stream of vice, which the Nile river, with all its murkiness and its monsters, cannot parallel for an exposure of peril — a river of depraved humanity, hurrying on before it everything stainless and promising into the darkness of destiny behind the cloud. It was a woman who ultimately brought up this babe from the bulrush ark. Women know how to save children better than men do. The spirit in which all this work must be done is that of faith. There is a sense of possibility in every child's constitution, and this is what gives a loftier value to it than that which is possessed by any other creature of the living God. A child owns in it what a diamond has not: a child can grow, and a diamond cannot. They say it takes a million of years, more or less, to make a big diamond; but the biggest of diamonds has a past only, and the smallest of children has a limitless future. Faith and works are what seemed once to disturb the balance of a man whose business it was to write an epistle in the New Testament. See what a vivid illustration this has in the story here before us. Jochebed had absolute faith; so had Amram; and so had Miriam for all we know. But it would have done no good to fall down and go to crying, nor to sit down and quote the promises, nor to be trampled down and give up the baby. Jochebed told Amram to get her some of the toughest rushes he could find, and he went and did it; then she awaked Moses, and wrapped him in the most comfortable way she could for an outing; then she took some pitch and bitumen, and told Miriam a patient story as to how she was to watch her brother. The word "ark" is found only in this instance, and in that not altogether unlike it in the case of Noah; only in these two places has the inspired Word of God employed it. There was the same principle at stake in both experiences — Noah believed God, and then made his "ark"; Amram and Jochebed believed God, and then made their "ark." And I can readily imagine that these pious parents got their first notion of the plan to save the baby out of the story of Noah; and so they used, whenever they spoke of it, to employ the same name. At any rate, it has a lesson for every one of us. Trust God, always trust God; then do all within your power to help on the purpose you prayerfully hope He is about to undertake for you. Make the best ark you can; place it in the river at the safest spot you can find; leave it there; then trust God. The main point is, venturesomeness is the highest element of belief in our Father in heaven. ( C. S. Robinson, D. D. ) The mother of Moses J. O. Davies. I. THE MOTHER'S LOVE OF THE CHILD. Divine. Providential. II. THE MOTHER'S INGENUITY. Danger risked. Ample reward. III. THE MOTHER'S HEROISM. A sacrifice of love. ( J. O. Davies. ) The mother remained at home, showing J. S. Exell, M. A. 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. ( J. S. Exell, M. A. ) The beautiful ministry of a youthful life J. S. Exell, M. A. 1. Loving. 2. Cautious. 3. Obedient. 4. Reflective. 5. Courteous. 6. Successful. ( J. S. Exell, M. A. ) The faith of Moses' parents H. Cowles, D. D. We shall study the history of Moses without the key if we overlook the point made by the writer to the Hebrews (Exodus 11:23). "By faith," dec. Faith in God made them fearless of Egypt's cruel king. It may sometimes happen that profound interest in a babe of apparently rare promise shall run in a very low and selfish channel, suggesting how much he may do to comfort their own hearts, or to build up the glory of their house or of their name; but when, by a heavenly faith, it takes hold of useful work for God, when it prompts to a special consecration of .all the possibilities of his future to the kingdom of Christ, it is morally sublime. Such seems to have been the faith of the parents of the child Moses. How their faith prompted ingenious methods of concealments; how it wrought in harmony with God's wise providence, not only to preserve the life of this consecrated child, but to give him a place in the heart of Pharaoh's daughter, and thus open to his growing mind all the wealth of Egypt's culture and wisdom, we learn somewhat from this story. ( H. Cowles, D. D. ) Moses and Christ H. Wonnacott. Moses and Christ stand together in the same supernatural scheme; they are in the line of the same Divine purpose; they work together, though in different ways, towards the same end. Although they occupy far distant ages, and live under completely different conditions, they largely undergo the same experiences, conform to the same laws, confront the same difficulties, and manifest the same spirit. In many cases the events of their lives actually and literally correspond, and in many more it only needs that the veil of outward manifestation be lifted to see that in spirit they are one. And this not by accident, but by design. The plan of God is a complete whole. That Moses, the founder of the preparatory dispensation, should be pre-eminently like Him who was to fulfil it, is most natural; that he should, in his measure, set Him forth, is what we might expect (see Deuteronomy 18:15 ; John 5:46 ). To point out that likeness, and, at the same time, mark the contrasts, is the work upon which we enter. We shall study Moses in the light of Christ. Like two rivers, at one time we shall see the two lives to flow together in the same channel — the same quiet flowing, the same torturous course, the same cataracts in each; but anon they divide, and pursue each a separate bed, only to meet again far away beyond. 1. We take the two lives at their beginnings. The time of each is most significant. The age in each case was charged with expectancy, Both were periods of bondage, and bondage crying out for a deliverer. Both were born to be emancipators. But the one birth is not like the other. The source of the one river is at our feet; the source of the other is like Egypt's own mysterious Nile — far, far away in a land of mystery, and where mortals have never trodden. 2. The two deliverers are alike again in this — that they owe nothing of their greatness to their parents. Amram and Joseph, Jochebed and Mary, stand upon the ordinary level of mankind. God is not bound down to evolution. He can raise up a Moses from the slave huts of Egypt; He can send forth His Christ from the peasantry of Galilee. 3. They start together from obscurity and poverty and adversity. 4. Both children are born to great issues, and both must meet, therefore, that opposition with which goodness is ever assailed. It would seem that the birth of any soul having great moral capabilities arouses the opposition of the powers of darkness. Fable and legend have recognized this, and have made their heroes pass through extraordinary dangers whilst only children. Romulus and Remus, cast away to die, were nursed by a wolf, and thus lived to build the foundations of Rome and the Roman Empire. Cyrus, the founder of the MedePersian monarchy, was said to have been thrown out into the wilderness, and to have been adopted by a shepherd's wife, whose own babe was dead. Our own King Arthur, too, passed a similar peril. Doubtless these are no more than legends, confused echoes possibly from the story of Moses itself; but they serve to show us how mankind has ever recognized that lives destined to be great are met by hardship and opposition. Moses and Christ are one in this. 5. The likeness of the two births is not, however, completed until we notice the special providences of God, by which they are delivered from their enemies. What are the edicts of Pharaoh or the swords of Herod against the purposes of the Most High? Who are kings and princes, that they should withstand the Lord? What are all the combinations of evil, and all the plots of the devil, against His will, who ruleth over all? ( H. Wonnacott. ) The bulrush W. M. Taylor, D. D. The bulrush is the papyrus, or paper reed, of the ancients. It grows in marshy places, and was once most abundant on the banks of the Nile; but now that the river has been opened to commerce, it has disappeared, save in a few unfrequented spots. It is described as having "an angular stem from three to six feet high, though occasionally it grows to the height of fourteen feet; it has no leaves; the flowers are in very small spikelets, which grow in thread-like, flowering branchlets, which form a bushy crown to each stem." It was used for many purposes by the Egyptians — as, for example, for shoes, baskets, vessels of different sorts, and boats; but it was especially valuable as famishing the material corresponding to our paper, on which written communication could be made. To obtain this last fibre, the course exterior rind was taken off, and then with a needle the thin concentric layers of the inner cuticle, sometimes to the number of twenty to a single plant, were removed. These were afterward joined together with a mixture of flour, paste, and glue; and a similar layer of strips being laid crosswise in order to strengthen the fabric, the whole sheet was subjected to pressure, dried in the sun, beaten with a mallet, and polished with ivory. When completed and written over, the sheets were united into one, and rolled on a slender wooden cylinder. Thus was formed a book, and the description of the process gives the etymology and primal significance of our ownword "volume." ( W. M. Taylor, D. D. ) Children in need of preserving mercy A. Nevin, D. D. The spot is traditionally said to be the Isle of Bodak, near old Cairo. In contrasting the perils which surrounded the infancy of Moses with the security and comfort with which we can rear our own offspring, we have abundant grounds of gratitude. Yet it should not be forgotten that whatever care we may exercise for our little ones, or whatever guardianship we may afford them, they as really require the preserving mercy of heaven when reposing in their cradles or sporting in our parlours as did Moses when enclosed in his ark of bulrushes and exposed to the waves or the ravenous tenants of the Nile. ( A. Nevin, D. D. ) Training of children Dr. Payson. 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 hour 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. ) Parental instruction best Cawdray. 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 have their being, than from any other. ( Cawdray. ) Divine ordering of events G. Bush, D. D. The mother had done her part. The rushes, the slime, and the pitch were her prudent preparations; and the great God has been at the same time preparing His materials, and arranging His instruments. He causes everything to concur, not by miraculous influence, but by the simple and natural operation of second causes, to bring about the issue designed in His counsels from everlasting. ( G. Bush, D. D. ) God's providence in our family life W. M. Taylor, D. D. The phrase "special providence," is liable to be misunderstood. The teaching of this book is not that God overrules some things more than others, but that He is in all alike, and is as really in the falling of a sparrow as the revolution of an empire. God was as truly in the removal of the little ones that were taken away as He was in the saving of Amram's son; and there were lessons of love and warning from the one, no less than of love and encouragement from the other. Nay more, God is in the daily events of our households precisely as He was in those of the family of the tribe of Levi long ago. The births and the bereavements; the prosperity and the adversity; the joys and the sorrows of our homes, are all under His supervision. He is guiding us when we know it not; and His plan of our lives, if we will only yield ourselves to His guidance, will one day round itself into completeness and beauty. ( W. M. Taylor, D. D. ) The events of life under a Divine providence T. De Witt Talmage. When Druyse, the gunsmith, invented the needle-gun, which decided the battle of Sadowa, was it a mere accident? When a farmer's boy showed Blucher a short cut by which he could bring his army up soon enough to decide Waterloo for England, was it a mere accident? When the Protestants were besieged at Bezors, and a drunken drummer came in at midnight and rang the alarm bell, not knowing what he was doing, but; waking up the host in time to fight their enemies that moment arriving, was it an accident? When, in the Irish rebellion, a starving mother, flying with her starving child, sank down and fainted on a rock in the night, and her hand fell on a warm bottle of milk, did that just happen so? God is either in the affairs of men or our religion is worth nothing at all, and you had better take it away from us, and instead of this Bible, which teaches the doctrine, give us a secular book, and leg us, as the famous Mr. Fox, the Member of Parliament, in his last hour, cry out: "Read me the eighth book of Virgil." Oh my friends; let us rouse up to an appreciation of the fact that all the affairs of our life are under a King's command, and under a Father's watch. ( T. De Witt Talmage. ) The minute providence of God W. M. Taylor, D. D. You must have been struck, as you read these opening verses of the biography of the greatest of Old Testament worthies, with their simplicity and truth-likeness. There is no mention of prodigies such as those which were said to attend the birth of Cyrus, and such as mythology delighted to tell concerning Romulus and Remus. It is a plain unvarnished story. There is no word of any miracle. The incidents are such as, allowing for the difference between ancient and modern life, might have happened among ourselves. And yet see how they fit into each other, altogether irrespective of, and indeed independent of, human calculation. Had it been the case of a single fortunate occurrence, we might have talked of chance; but the coalition of so many acts of so many agents indicates design. When you come to a great railway junction, at which trains arrive from north and south and west, in time to be united to another that is just starting for the east, and you see the connection made, nobody talks of a happy coincidence. There was a presiding mind guiding the time of the arrival of the train in each case, so that the junction was reached by all at the required moment. Now, at the birth and preservation of Moses, one feels himself standing at the meeting-place of many separate trains of events, all of which coalesce to save the life of the child, and to put him in the way of securing the very best education which the world could then furnish. ( W. M. Taylor, D. D. ) His sister Miriam J. Wells. I. HOW SHE TRUSTED IN GOD. In Hebrews 11 . we read that by faith Moses was hid of his parents. It was chiefly the doing of his mother and Miriam. Amram probably had little hand in it, as he had to work night and day, making bricks without straw under the lash of ruffian slave-drivers. Now Miriam could not have so shared her mother's confidence, if she had not also shared her mother's faith. And her faith was great, for it outlived great trims. As she was a very quick-witted girl she must have had many a deep thought. The hands of Providence were strangely crossed. But her faith did not fail. Oh girl, great is thy faith, for thou trustest in Jehovah, though He seemeth to be slaying thee and thine. How she condemns many girls who are content to live without God! II. HOW SHE LOVED HER FAMILY. She had real daughterly and sisterly feeling; she was true to her family, helping her mother all she could, entering into her plan and making it a success, risking her own life to save her brother's. It is not the cleverness nor the success, but the spirit of her act which you should think upon. What a help and a comfort she must have been to her sorely-tried mother! Faith in God made her thoughtful and feeling-hearted, and great sorrows drew out her sweetest, strongest sympathy with her poor parents. She loved her folk more than she feared Pharaoh. In that level land Pharaoh's pyramids and palaces were the only mountains; how very small she must have felt when she stood near them! And how awful and mighty Pharaoh must have seemed to her! Yet she was not afraid of the king's commandment. Hers was the true love which makes the weak strong, the timid brave, and the simple wise; which betters what is best in boy and girl, and works wonders for others' good. It made Miriam the saviour of Moses. It gave her great presence of mind, that is, the rare power of doing at once in a moment of danger the very thing that needs to be done. As a pointsman by a single timely jerk puts a whole train on the right line, so she by a single hint turned the sympathy of the princess into the right channel, and moulded it into action before it cooled down. No girl ever did greater service to her family and her kind. And she did it not by aiming at some great thing, but by forgetting self and doing her work at home in the right spirit. Cultivate the heavenly beauty of Miriam's conduct. What is true and good is beautiful with an everlasting beauty: disease cannot mar, death cannot destroy it. In girls nothing is uglier than the lack of love at home. It is bad enough in a boy, but it makes a girl simply hideous. For girls have been formed by God to soften and sweeten life, and we are shocked when they poison the fountains at home. III. HOW MIRIAM REMAINED STEADFAST. We left Miriam with Pharaoh's daughter; and we meet her again, about eighty years afterwards, on the shore of the Red Sea ( Exodus 15:20 ). Miriam was more than one hundred and twenty years old when she died, yet with only one exception, so far as we know, she stood firm in God's service. IV. HOW SHE FELL AT HAZEROTH. Oh Miriam, how art thou fallen from heaven, thou beautiful star of the morning! The time came when Miriam must give place to Zipporah, Moses' wife, "an Ethiopian woman" ( Numbers 12 .). Miriam would naturally feel that her share in the saving of Moses gave her special claims upon him. Her envy was stirred, and she spake against Moses. Two things made her sin worse. She pretended that zeal for religion was her motive, and so gained Aaron over to her side (ver. 2). And then Moses was the meekest of men; and her anger should have melted at his meekness. You may wonder that I have praised for steadfastness one who had such a sad fall. But a character is fixed not by an act or two, but by the habits of years. I remember standing for the first time on the bridge of a far-famed river. Just under me there was a backward eddy, and a stiff breeze was also rippling the surface backwards. I was quite deceived: I fancied that the stream flowed in the direction of the eddy and the ripples. When I walked along the bank I smiled at my mistake. I should do Miriam a great wrong did I judge her by that act; for it was the one backward eddy, the one backward rippling in the on-rushing current of a good life. Now, what exactly was Miriam's sin? Was it not selfishness bursting out into envy and jealousy? Her selfishness took a very common form; for it filled her with ill-will against a new-comer into the family by marriage — that Ethiopian woman! How natural! yet how ugly! If one could see the soul of an envious girl, as the blessed angels see it, it would shock us as much as Miriam's leprosy shocked all beholders. Let the love of God in Christ fill and flood your soul; and then it will absorb and change your self-love, as the ocean absorbed and changed the brook; and all your selfish grumblings will disappear in the peace of God that passeth all understanding. ( J. Wells. ) The watching sister J. Parker, D. D. 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 any case. In doing nothing, the girl was in reality doing everything. If she had done more, she would have done less. There is a silent ministry as well as a ministry of thunder. 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. Truly there is a great art in love, and in all good ministry. There are wise master-builders, and also builders who are very foolish. Sometimes we must look without staring; we must speak without making a noise; we must be artful without dissimulation, and hide under the calmest exterior the most urgent and tumultuous emotion. ( J. Parker, D. D. ) Miriam's tact J. Parker, D. D. "Stood afar off"! Mark that. There is tact in everything. Had she gone too near, she might have been suspected. Eagerness would have defeated itself. Our watching must not be obtrusive, officious, demonstrative, and formal. We are not policemen, but friends. We are not spies, but brothers and sisters. We must watch as though we were not watching. We must serve as though we were not serving. There is a way of giving a gift which makes it heavy and burdensome to the receiver; there is a way of doing it which makes the simplest offering a treasure. Sometimes we increase each other's sorrow in the very act of attempting to diminish it. ( J. Parker, D. D. ) A devoted sister H. O. Mackey. Caroline Herschel was the devoted helper of her brother, Sir Wm. Herschel. Her only joy was to share in his labours and help to his successes. She lived for years in the radiance of genius; sharing its toils and privileges. After her brother's death she was honoured by various scientific societies in many ways. But these she regarded as tributes to her brother, rather than the reward of her own efforts. ( H. O. Mackey. ) Sisters and brothers Dr. Talmage. " Go home ," some one might have said to Miriam. "Why risk yourself out there alone on the banks of the Nile, breathing the miasma and in danger of being attacked of wild beast or ruffian; go home!" No; Miriam, the sister, most lovingly watched and bravely defended Moses, the brother. Is he worthy her care and courage? Oh, yes; the sixty centuries of the world's history have never had so much involved in the arrival of any ship at any port as in the landing of that papyrus boat caulked with bitumen. Its one passenger was to be a none-such in history. Lawyer, statesman, politician, legislator, organiser, conqueror, deliverer. Oh, was not Miriam, the sister of Moses, doing a good thing, an important thing, a glorious thing, when she watched the boat woven of river plants and made watertight with asphaltum, carrying its one passenger? Did she not put all the ages of time and of a coming eternity under obligation, when she defended her helpless brother from the perils aquatic, reptilian, and ravenous? What a garland for faithful sisterhood! For how many a lawgiver, hero, deliverer, and saint are the world and the Church indebted to a watchful, loving, faithful, godly sister? God knows how many of our Greek lexicons and how much of our schooling was paid for by money that would otherwise have gone for the replenishing of a sister's wardrobe. While the brother sailed off for a resounding sphere, the sister watched him from the banks of self-denial. Miriam was the oldest of the family, Moses and Aaron, her brothers, are younger. Oh, the power of the elder sister to help decide the brother's character for usefulness and for heaven! She can keep off from her brother more evils than Miriam could have driven back water-fowl or crocodile from the ark of bulrushes. The older sister decides the direction in which the cradle-boat shall sail. By gentleness, by good sense, by Christian principle she can turn it towards the palace, not of a wicked Pharaoh, but of a holy God; and a brighter princess than Thermutis shall lift him out of peril, even religion, whose ways are ways of pleasantness, and all her paths are peace. Let sisters not begrudge the time and care bestowed on a brother. It is hard to believe that any boy that you know so well as your brother can ever turn out anything very useful. Well, he may not be a Moses. There is only one of that kind needed for six thousand years. But I tell you what your brother will be — either a blessing or a curse to society, and a candidate for happiness or wretchedness. Whatever you do for your brother will come back to you again. If you set him an ill-natured, censorious, unaccomodating example, it will recoil upon you from his own irritated and despoiled nature. If you, by patience with all his infirmities and by nobility of character, dwell with him in the few years of your companionship, you will have your counsels reflected back upon you some day by his splendour of behaviour in some crisis where he would have failed but for you. ( Dr. Talmage. ) Weak links useful J. J. Van Oosterzee, D. D. And you, again, the weak

2:1-4 Observe the order of Providence: just at the time when Pharaoh's cruelty rose to its height by ordering the Hebrew children to be drowned, the deliverer was born. When men are contriving the ruin of the church, God is preparing for its salvation. The parents of Moses saw he was a goodly child. A lively faith can take encouragement from the least hint of the Divine favour. It is said, Heb 11:23, that the parents of Moses hid him by faith; they had the promise that Israel should be preserved, which they relied upon. Faith in God's promise quickens to the use of lawful means for obtaining mercy. Duty is ours, events are God's. Faith in God will set us above the fear of man. At three months' end, when they could not hide the infant any longer, they put him in an ark of bulrushes by the river's brink, and set his sister to watch. And if the weak affection of a mother were thus careful, what shall we think of Him, whose love, whose compassion is, as himself, boundless. Moses never had a stronger protection about him, no, not when all the Israelites were round his tent in the wilderness, than now, when he lay alone, a helpless babe upon the waves. No water, no Egyptian can hurt him. When we seem most neglected and forlorn, God is most present with us. 2:5-10 Come, see the place where that great man, Moses, lay, when he was a little child; it was in a bulrush basket by the river's side. Had he been left there long, he must have perished. But Providence brings Pharaoh's daughter to the place where this poor forlorn infant lay, and inclines her heart to pity it, which she dares do, when none else durst. God's care of us in our infancy ought to be often mentioned by us to his praise. Pharaoh cruelly sought to destroy Israel, but his own daughter had pity on a Hebrew child, and not only so, but, without knowing it, preserved Israel's deliverer, and provided Moses with a good nurse, even his own mother. That he should have a Hebrew nurse, the sister of Moses brought the mother into the place of a nurse. Moses was treated as the son of Pharoah's daughter. Many who, by their birth, are obscure and poor, by surprising events of Providence, are raised high in the world, to make men know that God rules. 2:11-15 Moses boldly owned the cause of God's people. It is plain from Heb 11. that this was done in faith, with the full purpose of leaving the honours, wealth, and pleasures of his rank among the Egyptians. By the grace of God he was a partaker of faith in Christ, which overcomes the world. He was willing, not only to risk all, but to suffer for his sake; being assured that Israel were the people of God. By special warrant from Heaven, which makes no rule for other cases, Moses slew an Egyptian, and rescued an oppressed Israelites. Also, he tried to end a dispute between two Hebrews. The reproof Moses gave, may still be of use. May we not apply it to disputants, who, by their fierce debates, divide and weaken the Christian church? They forget that they are brethren. He that did wrong quarreled with Moses. It is a sign of guilt to be angry at reproof. Men know not what they do, nor what enemies they are to themselves, when they resist and despise faithful reproofs and reprovers. Moses 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. But we must take heed of being set against the ways and people of God, by the follies and peevishness of some persons that profess religion. Moses was obliged to flee into the land of Midian. God ordered this for wise and holy ends. 2:16-22 Moses found shelter in Midian. He was ready to help Reuel's daughters to water their flocks, although bred in learning and at court. Moses loved to be doing justice, and to act in defence of such as he saw injured, which every man ought to do, as far as it is in his power. He loved to be doing good; wherever the providence of God casts us, we should desire and try to be useful; and when we cannot do the good we would, we must be ready to do the good we can. Moses commended himself to the prince of Midian; who married one of his daughters to Moses, by whom he had a son, called Gershom, a stranger there, that he might keep in remembrance the land in which he had been a stranger. 2:23-25 The Israelites' bondage in Egypt continued, though the murdering of their infants did not continue. Sometimes the Lord suffers the rod of the wicked to lie very long and very heavy on the lot of the righteous. At last they began to think of God under their troubles. It is a sign that the Lord is coming towards us with deliverance, when he inclines and enables us to cry to him for it. God heard their groaning; he made it to appear that he took notice of their complaints. He remembered his covenant, of which he is ever mindful. He considered this, and not any merit of theirs. He looked upon the children of Israel. Moses looked upon them, and pitied them; but now God looked upon them, and helped them. He had respect unto them. His eyes are now fixed upon Israel, to show himself in their behalf. God is ever thus, a very present help in trouble. Take courage then, ye who, conscious of guilt and thraldom, are looking to Him for deliverance. God in Christ Jesus is also looking upon you. A call of love is joined with a promise of the Redeemer. Come unto me, all ye that labour and are heavy laden, and I will give you rest, Mt 11:28.