CHAPTER IV.

Moses leaves the Court of Pharaoh. He puts an Egyptian to death.

At the court of Pharaoh, Moses not only became learned in all the wisdom of the Egyptians, and acquired a vast amount of that experience which he afterwards so much needed, but, as the Scriptures inform us, was mighty in words and in deeds.

From this it would appear, that his power and influence were great; and that by public actions, of the particulars of which we are ignorant, he had signalized himself-in view of the whole nation. He was enjoying still the favor of the princess, and the protection of the king; while his countrymen, the Israelites, were continuing to groan under the oppression of their task-masters.

What strong inducements were thus presented to the mind of Moses, had he been an ambitious and worldly man, to remain in the midst of the luxury and splendor which surrounded him, and to aspire to still higher degrees of rank and power. The pride and selfishness of the human heart, would have prompted to such a course. Thousands

have fallen victims to these dazzling temptations. But he, who was to be the deliverer of his nation, had a principle within him that could withstand and overcome such allurements. It was faith in the character and promises of God; and we shall soon see the effects which it had the power to produce.

Moses was now forty years of age. He had consented to continue thus long at the court of the king, in order to qualify himself for some post of duty in aid of his afflicted countrymen, as Providence might open the way. He was acquiring an influence which, at some favorable opportunity, he might use with success in their behalf. He was watching the progress of events, with constant supplications for the divine guidance, that he might be wisely directed in such a momentous concern. And it is highly probable, that he had already endeavored, by the use of the means which were within his reach, to induce Pharaoh to relieve the Israelites from their unjust and cruel bondage. But all such efforts proved unavailing; and the time had come when Moses felt it to be his duty to take a new and different course.

He was aware that as soon as he should begin, in any open and decided manner, to assert the rights of his countrymen, and to connect himself with them by avowing his interests and theirs to be the same, he would not only lose the favor of the

king, but probably incur his settled and deadly hatred. He had too much regard, however, to his duty, and too much confidence in God, to shrink before any dangers of this kind. He saw that the crisis had come. He must lay aside the splendors of his rank, and the exercise of his worldly power. He must forego the satisfaction he enjoyed in associating with the intelligent and learned, and exploring with them the wonders of nature and of art. The charms of literature and science; the refinements and luxuries of a court; the society of the accomplished and renowned; the brightening prospects of higher honors and influence-must all be abandoned. The tie that bound him to his longtried and faithful patroness, the daughter of the king, must be broken. For, under such circumstances, she would be constrained to disown him, and he must cease to be regarded as the son of her adoption. He must take up his lot with his oppressed kinsfolks and people, and be treated as one of them in their low and degraded condition.

For all this, and for any other sufferings which he might be obliged to endure, he had made up his mind. His purpose was fixed and irrevocable. Paul, in his Epistle to the Hebrews, furnishes us with the solution of what men of the world would regard as conduct so strange and unaccountable. It was confidence in God, while acting under a deep

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and affecting sense of obligation to him, in the discharge of known duty.

By faith Moses, when he was come to years," (that is, arrived to the full maturity of his manhood)" refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. Esteeming the reproach of Christ greater riches than the treasures of Egypt; for he had respect unto the recompense of reward."

An opportunity soon presented itself for carrying his purpose into effect. Being induced, not only by the strong affection which he felt for his brethren, but, as we have reason to think, by a peculiar divine influence, to go out among them; and sympathize with them in their trials; and ascertain, if possible, what way of relief could be found; he witnessed an affecting instance of the severity and degradation of their bondage.

An Egyptian, in all probability one of the taskmasters, was smiting a Hebrew. The word in the original, where this event is recorded, is the same with that which, in the next verse, is translated

slew." Hence we have reason to think, that the Egyptian was so much enraged with the Hebrew, as to be attempting to kill him. Moses interposed, and rescued the Israelite; and, in the struggle that ensued, took the life of his oppressor.

In proceeding to this extremity, he knew the

danger to which he was exposed; and that, doubtless, if any of the Egyptians were near, they would despatch him on the spot. He saw none; and, inflicting what he conceived to be a just punishment on the task-master, by putting him to death, he buried the body in the sand.

We are told in the seventh chapter of Acts, that, in doing this, "he supposed his brethren would have understood how that God, by his hand, would deliver them; but they understood not."

It seems, then, that, although no Egyptians were near, besides the one whom Moses slew, several Israelites were spectators of the scene. What he did, he thought would lead them to perceive the authority under which he acted by an intimation from God himself; and that this deed of just retribution would indicate the more complete deliverance from bondage of the whole nation which, through his instrumentality, the arm of the Almighty was yet to effect.

This is the probable explanation of the conduct of Moses; and shows that his putting the Egyptian to death was not the result of any malicious desire of vengeance. It was no murder. It was a judicial punishment, inflicted by one who understood already, that God had chosen him to be the deliverer of the Israelites; and who supposed that his brethren, by such an act, would understand it also.