Exodus 2.

¹A man of the house of Levi went and took a daughter of Levi as his wife. ²The woman conceived, and bore a son. When she saw that he was a fine child, she hid him three months. ³When she could no longer hide him, she took a papyrus basket for him, and coated it with tar and with pitch. She put the child in it, and laid it in the reeds by the river’s bank. ⁴His sister stood far off, to see what would be done to him. ⁵Pharaoh’s daughter came down to bathe at the river. Her maidens walked along by the riverside. She saw the basket among the reeds, and sent her handmaid to get it. ⁶She opened it, and saw the child, and behold, the baby cried. She had compassion on him, and said, “This is one of the Hebrews’ children.” ⁷Then his sister said to Pharaoh’s daughter, “Should I go and call a nurse for you from the Hebrew women, that she may nurse the child for you?” ⁸Pharaoh’s daughter said to her, “Go.” The maiden went and called the child’s mother. ⁹Pharaoh’s daughter said to her, “Take this child away, and nurse him for me, and I will give you your wages.” The woman took the child, and nursed it. ¹⁰The child grew, and she brought him to Pharaoh’s daughter, and he became her son. She named him Moses, and said, “Because I drew him out of the water.” ¹¹In those days, when Moses had grown up, he went out to his brothers, and looked at their burdens. He saw an Egyptian striking a Hebrew, one of his brothers. ¹²He looked this way and that way, and when he saw that there was no one, he killed the Egyptian, and hid him in the sand. ¹³He went out the second day, and behold, two men of the Hebrews were fighting with each other. He said to him who did the wrong, “Why do you strike your fellow?” ¹⁴He said, “Who made you a prince and a judge over us? Do you plan to kill me, as you killed the Egyptian?” Moses was afraid, and said, “Surely this thing is known.” ¹⁵Now when Pharaoh heard this thing, he sought to kill Moses. But Moses fled from the face of Pharaoh, and lived in the land of Midian, and he sat down by a well. ¹⁶Now the priest of Midian had seven daughters. They came and drew water, and filled the troughs to water their father’s flock. ¹⁷The shepherds came and drove them away; but Moses stood up and helped them, and watered their flock. ¹⁸When they came to Reuel, their father, he said, “How is it that you have returned so early today?” ¹⁹They said, “An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.” ²⁰He said to his daughters, “Where is he? Why is it that you have left the man? Call him, that he may eat bread.” ²¹Moses was content to dwell with the man. He gave Moses Zipporah, his daughter. ²²She bore a son, and he named him Gershom, for he said, “I have lived as a foreigner in a foreign land.” ²³In the course of those many days, the king of Egypt died, and the children of Israel sighed because of the bondage, and they cried, and their cry came up to God because of the bondage. ²⁴God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. ²⁵God saw the children of Israel, and God was concerned about them.

Commentary (4)

Matthew Henry

This chapter begins the story of Moses, that man of renown, famed for his intimate acquaintance with Heaven and his eminent usefulness on earth, and the most remarkable type of Christ, as a prophet, saviour, lawgiver, and mediator, in all the Old Testament. The Jews have a book among them of the life of Moses, which tells a great many stories concerning him, which we have reason to think are mere fictions; what he has recorded concerning himself is what we may rely upon, for we know that his record is true; and it is what we may be satisfied with, for it is what Infinite Wisdom thought fit to preserve and transmit to us. In this chapter we have, I. The perils of his birth and infancy (Exo 2:1-4). II. His preservation through those perils, and the preferment of his childhood and youth (Exo 2:5-10). III. The pious choice of his riper years, which was to own the people of God. 1. He offered them his service at present, if they would accept it (Exo 2:11-14). 2. He retired, that he might reserve himself for further service hereafter (Exo 2:15-22). IV. The dawning of the day of Israel's deliverance (Exo 2:23, etc.).

1–4. Moses was a Levite, both by father and mother. Jacob left Levi under marks of disgrace (Gen 49:5); and yet, soon after, Moses appears a descendant from him, that he might typify Christ, who came in the likeness of sinful flesh and was made a curse for us. This tribe began to be distinguished from the rest by the birth of Moses, as afterwards it became remarkable in many other instances. Observe, concerning this newborn infant,
I. How he was hidden. It seems to have been just at the time of his birth that the cruel law was made for the murder of all the male children of the Hebrews; and many, no doubt, perished by the execution of it. The parents of Moses had Miriam and Aaron, both older than he, born to them before this edict came out, and had nursed them without that peril: but those that begin the world in peace know not what troubles they may meet with before they have got through it. Probably the mother of Moses was full of anxiety in the expectation of his birth, now that this edict was in force, and was ready to say, Blessed are the barren that never bore, Luk 23:29. Better so than bring forth children to the murderer, Hos 9:13. Yet this child proves the glory of his father's house. Thus that which is most our fear often proves, in the issue, most our joy. Observe the beauty of providence: just at the time when Pharaoh's cruelty rose to this height the deliverer was born, though he did not appear for many years after. Note, When men are projecting the church's ruin God is preparing for its salvation. Moses, who was afterwards to bring Israel out of this house of bondage, was himself in danger of falling a sacrifice to the fury of the oppressor, God so ordering it that, being afterwards told of this, he might be the more animated with a holy zeal for the deliverance of his brethren out of the hands of such bloody men. 1. His parents observed him to be a goodly child, more than ordinarily beautiful; he was fair to God, Act 7:20. They fancied he had a lustre in his countenance that was something more than human, and was a specimen of the shining of his face afterwards, Exo 34:29. Note, God sometimes gives early earnests of his gifts, and manifests himself betimes in those for whom and by whom he designs to do great things. Thus he put an early strength into Samson (Jdg 13:24, Jdg 13:25), an early forwardness into Samuel (Sa1 2:18), wrought an early deliverance for David (Sa1 17:37), and began betimes with Timothy, Ti1 3:15. 2. Therefore they were the more solicitous for his preservation, because they looked upon this as an indication of some kind purpose of God concerning him, and a happy omen of something great. Note, A lively active faith can take encouragement from the least intimation of the divine favour; a merciful hint of Providence will encourage those whose spirits make diligent search, Three months they hid him in some private apartment of their own house, though probably with the hazard of their own lives, had he been discovered. Herein Moses was a type of Christ, who, in his infancy, was forced to abscond, and in Egypt too (Mat 2:13), and was wonderfully preserved, when many innocents were butchered. It is said (Heb 11:23) that the parents of Moses hid him by faith; some think they had a special revelation to them that the deliverer should spring from their loins; however they had the general promise of Israel's preservation, which they acted faith upon, and in that faith hid their child, not being afraid of the penalty annexed to the king's commandment. Note, Faith in God's promise is so far from superseding that it rather excites and quickens to the use of lawful means for the obtaining of mercy. Duty is ours, events are God's. Again, Faith in God will set us above the ensnaring fear of man.
II. How he was exposed. At three months' end, probably when the searchers came about to look for concealed children, so that they could not hide him any longer (their faith perhaps beginning now to fail), they put him in an ark of bulrushes by the river's brink (Exo 2:3), and set his little sister at some distance to watch what would become of him, and into whose hands he would fall, Exo 2:4. God put it into their hearts to do this, to bring about his own purposes, that Moses might by this means be brought into the hands of Pharaoh's daughter, and that by his deliverance from this imminent danger a specimen might be given of the deliverance of God's church, which now lay thus exposed. Note, 1. God takes special care of the outcasts of Israel (Psa 147:2); they are his outcasts, Isa 16:4. Moses seemed quite abandoned by his friends; his own mother durst not own him: but now the Lord took him up and protected him, Psa 27:10. 2. In times of extreme difficulty it is good to venture upon the providence of God. Thus to have exposed their child while they might have preserved it, would have been to tempt Providence; but, when they could not, it was to trust to Providence. "Nothing venture, nothing win." If I perish, I perish.

5–10. Here is, I. Moses saved from perishing. Come see the place where that great man lay when he was a little child; he lay in a bulrush-basket by the river's side. Had he been left to lie there, he must have perished in a little time with hunger, if he had not been sooner washed into the river or devoured by a crocodile. Had he fallen into any other hands than those he did fall into, either they would not, or durst not, have done otherwise than have thrown him straightway into the river; but Providence brings no less a person thither than Pharaoh's daughter, just at that juncture, guides her to the place where this poor forlorn infant lay, and inclines her heart to pity it, which she dares do when none else durst. Never did poor child cry so seasonably, so happily, as this did: The babe wept, which moved the compassion of the princess, as no doubt his beauty did, Exo 2:5, Exo 2:6. Note, 1. Those are hard-hearted indeed that have not a tender compassion for helpless infancy. How pathetically does God represent his compassion for the Israelites in general considered in this pitiable state! Eze 16:5, Eze 16:6. 2. It is very commendable in persons of quality to take cognizance of the distresses of the meanest, and to be helpful and charitable to them. 3. God's care of us in our infancy ought to be often made mention of by us to his praise. Though we were not thus exposed (that we were not was God's mercy) yet many were the perils we were surrounded with in our infancy, out of which the Lord delivered us, Psa 22:9, Psa 22:10. 4. God often raises up friends for his people even among their enemies. Pharaoh cruelly seeks Israel's destruction, but his own daughter charitably compassionates a Hebrew child, and not only so, but, beyond her intention, preserves Israel's deliverer. O Lord, how wonderful are thy counsels!
II. Moses well provided with a good nurse, no worse than his own dear mother, Exo 2:7-9. Pharaoh's daughter thinks it convenient that he should have a Hebrew nurse (pity that so fair a child should be suckled by a sable Moor), and the sister of Moses, with art and good management, introduces the mother into the place of a nurse, to the great advantage of the child; for mothers are the best nurses, and those who receive the blessings of the breasts with those of the womb are not just if they give them not to those for whose sake they received them: it was also an unspeakable satisfaction to the mother, who received her son as life from the dead, and now could enjoy him without fear. The transport of her joy, upon this happy turn, we may suppose sufficient to betray her to be the true mother (had there been any suspicion of it) to a less discerning eye than that of Solomon, Kg1 3:27.
III. Moses preferred to be the son of Pharaoh's daughter (Exo 2:10), his parents herein perhaps not only yielding to necessity, having nursed him for her, but too much pleased with the honour thereby done to their son; for the smiles of the world are stronger temptations than its frowns, and more difficult to resist. The tradition of the Jews is that Pharaoh's daughter had no child of her own, and that she was the only child of her father, so that when he was adopted for her son he stood fair for the crown: however it is certain he stood fair for the best preferments of the court in due time, and in the mean time had the advantage of the best education and improvements of the court, with the help of which, having a great genius, he became master of all the lawful learning of the Egyptians, Act 7:22. Note, 1. Providence pleases itself sometimes in raising the poor out of the dust, to set them among princes, Psa 113:7, Psa 113:8. Many who, by their birth, seem marked for obscurity and poverty, by surprising events of Providence are brought to sit at the upper end of the world, to make men know that the heavens do rule. 2. Those whom God designs for great services he find out ways to qualify and prepare beforehand. Moses, by having his education in a court, is the fitter to be a prince and king in Jeshurun; by having his education in a learned court (for such the Egyptian then was) is the fitter to be an historian; and by having his education in the court of Egypt is the fitter to be employed, in the name of God, as an ambassador to that court.
IV. Moses named. The Jews tell us that his father, at his circumcision, called him Joachim, but Pharaoh's daughter called him Moses, Drawn out of the water, so it signifies in the Egyptian language. The calling of the Jewish lawgiver by an Egyptian name is a happy omen to the Gentile world, and gives hopes of that day when it shall be said, Blessed be Egypt my people, Isa 19:25. And his tuition at court was an earnest of the performance of that promise, Isa 49:23, Kings shall be thy nursing fathers, and queens thy nursing mothers.

11–15. Moses had now passed the first forty years of his life in the court of Pharaoh, preparing himself for business; and now it was time for him to enter upon action, and,
I. He boldly owns and espouses the cause of God's people: When Moses was grown he went out unto his brethren, and looked on their burdens, Exo 2:11. The best exposition of these words we have from an inspired pen, Heb 11:24-26, where we are told that by this he expressed, 1. His holy contempt of the honours and pleasures of the Egyptian court; he refused to be called the son of Pharaoh's daughter, for he went out. The temptation was indeed very strong. He had a fair opportunity (as we say) to make his fortune, and to have been serviceable to Israel too, with his interest at court. He was obliged, in gratitude as well as interest, to Pharaoh's daughter, and yet he obtained a glorious victory by faith over his temptation. He reckoned it much more his honour and advantage to be a son of Abraham than to be the son of Pharaoh's daughter. 2. His tender concern for his poor brethren in bondage, with whom (though he might easily have avoided it) he chose to suffer affliction; he looked on their burdens as one that not only pitied them, but was resolved to venture with them, and, if occasion were, to venture for them.
II. He gives a specimen of the great things he was afterwards to do for God and his Israel in two little instances, related particularly by Stephen (Act 7:23, etc.) with design to show how their fathers had always resisted the Holy Ghost (v. 51), even in Moses himself, when he first appeared as their deliverer, wilfully shutting their eyes against this day-break of their enlargement. He found himself, no doubt, under a divine direction and impulse in what he did, and that he was in an extraordinary manner called of God to do it. Now observe,
1. Moses was afterwards to be employed in plaguing the Egyptians for the wrongs they had done to God's Israel; and, as a specimen of that, he killed the Egyptian who smote the Hebrew (Exo 2:11, Exo 2:12); probably it was one of the Egyptian taskmasters, whom he found abusing his Hebrew slave, a relation (as some think) of Moses, a man of the same tribe. It was by special warrant from Heaven (which makes not a precedent in ordinary cases) that Moses slew the Egyptian, and rescued his oppressed brother. The Jew's tradition is that he did not slay him with any weapon, but, as Peter slew Ananias and Sapphira, with the word of his mouth. His hiding him in the sand signified that hereafter Pharaoh and all his Egyptians should, under the control of the rod of Moses, be buried in the sand of the Red Sea. His taking care to execute this justice privately, when no man saw, was a piece of needful prudence and caution, it being but an assay; and perhaps his faith was as yet weak, and what he did was with some hesitation. Those who come to be of great faith, yet began with a little, and at first spoke tremblingly.
2. Moses was afterwards to be employed in governing Israel, and as a specimen of this, we have him here trying to end a controversy between two Hebrews, in which he is forced (as he did afterwards for forty years) to suffer their manners. Observe here,
(1.) The unhappy quarrel which Moses observed between two Hebrews, Exo 2:13. It does not appear what was the occasion; but, whatever it was, it was certainly very unseasonable for Hebrews to strive with one another when they were all oppressed and ruled with rigour by the Egyptians. Had they not beating enough from the Egyptians, but they must beat one another? Note, [1.] Even sufferings in common do not always unite God's professing people to one another, so much as one might reasonably expect. [2.] When God raises up instruments of salvation for the church they will find enough to do, not only with oppressing Egyptians, to restrain them, but with quarrelsome Israelites, to reconcile them.
(2.) The way he took of dealing with them; he marked him that caused the division, that did the wrong, and mildly reasoned with him: Wherefore smitest thou thy fellow? The injurious Egyptian was killed, the injurious Hebrew was only reprimanded; for what the former did was from a rooted malice, what the latter did we may suppose was only upon a sudden provocation. The wise God makes, and, according to his example, all wise governors make, a difference between one offender and another, according to the several qualities of the same offence. Moses endeavoured to make them friends, a good office; thus we find Christ often reproving his disciples' strifes (Luk 9:46, etc.; Luk 22:24, etc.), for he was a prophet like unto Moses, a healing prophet, a peacemaker, who visited his brethren with a design to slay all enmities. The reproof Moses gave on this occasion may still be of use, Wherefore smitest thou thy fellow? Note, Smiting our fellows is bad in any, especially in Hebrews, smiting with tongue or hand, either in a way of persecution or in a way of strife and contention. Consider the person thou smitest; it is thy fellow, thy fellow-creature, thy fellow-christian, it is thy fellow-servant, thy fellow-sufferer. Consider the cause, Wherefore smitest? Perhaps it is for no cause at all, or no just cause, or none worth speaking of.
(3.) The ill success of his attempt (v. 14): He said, Who made thee a prince? He that did the wrong thus quarrelled with Moses; the injured party, it should seem, was inclinable enough to peace, but the wrong-doer was thus touchy. Note, It is a sign of guilt to be impatient of reproof; and it is often easier to persuade the injured to bear the trouble of taking wrong than the injurious to bear the conviction of having done wrong. Co1 6:7, Co1 6:8. It was a very wise and mild reproof which Moses gave to this quarrelsome Hebrew, but he could not bear it, he kicked against the pricks (Act 9:5), and crossed questions with his reprover. [1.] He challenges his authority: Who made thee a prince? A man needs no great authority for the giving of a friendly reproof, it is an act of kindness; yet this man needs will interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus when people dislike good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a work for God and against sin but he took too much upon him. Yet Moses was indeed a prince and a judge, and knew it, and thought the Hebrews would have understood it, and struck in with him; but they stood in their own light, and thrust him away, Act 7:25, Act 7:27. [2.] He upbraids him with what he had done in killing the Egyptian: Intendest thou to kill me? See what base constructions malice puts upon the best words and actions. Moses, for reproving him is immediately charged with a design to kill him. An attempt upon his sin was interpreted an attempt upon his life; and his having killed the Egyptian was thought sufficient to justify the suspicion; as if Moses made no difference between an Egyptian and a Hebrew. If Moses, to right an injured Hebrew, had put his life in his hand, and slain an Egyptian, he ought therefore to have submitted to him, not only as a friend to the Hebrews, but as a friend that had more than ordinary power and zeal. But he throws that in his teeth as a crime which was bravely done, and was intended as a specimen of the promised deliverance; if the Hebrews had taken the hint, and come in to Moses as their head and captain, it is probable that they would have been delivered now; but, despising their deliverer, their deliverance was justly deferred, and their bondage prolonged forty years, as afterwards their despising Canaan kept them out of it forty years more. I would, and you would not. Note, Men know not what they do, nor what enemies they are to their own interest, when they resist and despise faithful reproofs and reprovers. When the Hebrews strove with Moses, God sent him away into Midian, and they never heard of him for forty years; thus the things that belonged to their peace were hidden from their eyes, because they knew not the day of their visitation. As to Moses, we may look on it as a great damp and discouragement to him. He was now choosing to suffer affliction with the people of God, and embracing the reproach of Christ; and now, at his first setting out, to meet with this affliction and reproach from them was a very sore trial of his resolution. He 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." Note, First, We must take heed of being prejudiced against the ways and people of God by the follies and peevishness of some particular persons that profess religion. Secondly, It is no new thing for the church's best friends to meet with a great deal of opposition and discouragement in their healing, saving attempts, even from their own mother's children; Christ himself was set at nought by the builders, and is still rejected by those he would save.
(4.) The flight of Moses to Midian, in consequence. The affront given him thus far proved a kindness to him; it gave him to understand that his killing the Egyptian was discovered, and so he had time to make his escape, otherwise the wrath of Pharaoh might have surprised him and taken him off. Note, God can overrule even the strife of tongues, so as, one way or other, to bring good to his people out of it. Information was brought to Pharaoh (and it is well if it was not brought by the Hebrew himself whom Moses reproved) of his killing the Egyptian; warrants are presently out for the apprehending of Moses, which obliged him to shift for his own safety, by flying into the land of Midian, Exo 2:15. [1.] Moses did this out of a prudent care of his own life. If this be his forsaking of Egypt which the apostle refers to as done by faith (Heb 11:27), it teaches us that when we are at any time in trouble and danger for doing our duty the grace of faith will be of good use to us in taking proper methods for our own preservation. Yet there it is said, He feared not the wrath of the king; here it is said he feared, Exo 2:14. He did not fear with a fear of diffidence and amazement, which weakens and has torment, but with a fear of diligence, which quickened him to take that way which Providence opened to him for his own preservation. [2.] God ordered it for wise and holy ends. Things were not yet ripe for Israel's deliverance: the measure of Egypt's iniquity was not yet full; the Hebrews were not sufficiently humbled, nor were they yet increased to such a multitude as God designed; Moses is to be further fitted for the service, and therefore is directed to withdraw for the present, till the time to favour Israel, even the set time, should come. God guided Moses to Midian because the Midianites were of the seed of Abraham, and retained the worship of the true God among them, so that he might have not only a safe but a comfortable settlement among them. And through this country he was afterwards to lead Israel, with which (that he might do it the better) he now had opportunity of making himself acquainted. Hither he came, and sat down by a well, tired and thoughtful, at a loss, and waiting to see which way Providence would direct him. It was a great change with him, since he was but the other day at ease in Pharaoh's court: thus God tried his faith, and it was found to praise and honour.

16–22. Moses here gains a settlement in Midian, just as his father Jacob had gained one in Syria, Gen 29:2, etc. And both these instances should encourage us to trust Providence, and to follow it. Events that seem inconsiderable, and purely accidental, afterwards appear to have been designed by the wisdom of God for very good purposes, and of great consequence to his people. A casual transient occurrence has sometimes occasioned the greatest and happiest turns of a man's life. Observe,
I. Concerning the seven daughters of Reuel the priest or prince of Midian. 1. They were humble, and very industrious, according as the employment of the country was: they drew water for their father's flock, Exo 2:16. If their father was a prince, it teaches us that even those who are honourably born, and are of quality and distinction in their country, should yet apply themselves to some useful business, and what their hand finds to do do it with all their might. Idleness can be no one's honour. If their father was a priest, it teaches us that ministers' children should, in a special manner, be examples of humility and industry. 2. They were modest, and would not ask this strange Egyptian to come home with them (though handsome and a great courtier), till their father sent for him. Modesty is the ornament of woman.
II. Concerning Moses. He was taken for an Egyptian (Exo 2:19); and strangers must be content to be the subjects of mistake; but it is observable, 1. How ready he was to help Reuel's daughters to water their flocks. Though bred in learning and at court, yet he knew how to turn his hand to such an office as this when there was occasion; nor had he learned of the Egyptians to despise shepherds. Note, Those that have had a liberal education yet should not be strangers to servile work, because they know not what necessity Providence may put them in of working for themselves, or what opportunity Providence may give them of being serviceable to others. These young women, it seems, met with some opposition in their employment, more than they and their servants could conquer; the shepherds of some neighbouring prince, as some think, or some idle fellows that called themselves shepherds, drove away their flocks; but Moses, though melancholy and in distress, stood up and helped them, not only to get clear of the shepherds, but, when that was done, to water the flocks. This he did, not only in complaisance to the daughters of Reuel (though that also did very well become him), but because, wherever he was, as occasion offered itself, (1.) He loved to be doing justice, and appearing in the defence of such as he saw injured, which every man ought to do as far as it is in the power of his hand to do it. (2.) He loved to be doing good. Wherever the Providence of God casts us we should desire and endeavour to be useful; and, when we cannot do the good we would, we must be ready to do the good we can. And he that is faithful in a little shall be entrusted with more. 2. How well he was paid for his serviceableness. When the young women acquainted their father with the kindnesses they had received from this stranger, he sent to invite him to his house, and made much of him, Exo 2:20. Thus God will recompense the kindnesses which are at any time shown to his children; they shall in no wise lose their reward. Moses soon recommended himself to the esteem and good affection of this prince of Midian, who took him into his house, and, in process of time, married one of his daughters to him (Exo 2:21), by whom he had a son, whom he called Gershom, a stranger there (Exo 2:22), that if ever God should give him a home of his own he might keep in remembrance the land in which he had been a stranger. Now this settlement of Moses in Midian was designed by Providence, (1.) To shelter him for the present. God will find hiding-places for his people in the day of their distress; nay, he will himself be to them a little sanctuary, and will secure them, either under heaven or in heaven. But, (2.) It was also designed to prepare him for the great services he was further designed for. His manner of life in Midian, where he kept the flock of his father-in-law (having none of his own to keep), would be of use to him, [1.] To inure him to hardship and poverty, that he might learn how to want as well as how to abound. Those whom God intends to exalt he first humbles. [2.] To inure him to contemplation and devotion. Egypt accomplished him as a scholar, a gentleman, a statesman, a soldier, all which accomplishments would be afterwards of use to him; but yet he lacked one thing, in which the court of Egypt could not befriend him. He that was to do all by divine revelation must know, by a long experience, what it was to live a life of communion with God; and in this he would be greatly furthered by the solitude and retirement of a shepherd's life in Midian. By the former he was prepared to rule in Jeshurun, but by the latter he was prepared to converse with God in Mount Horeb, near which mount he had spent much of his time. Those that know what it is to be alone with God in holy exercises are acquainted with better delights than ever Moses tasted in the court of Pharaoh.

23. Here is, 1. The continuance of the Israelites' bondage in Egypt, Exo 2:23. Probably the murdering of their infants did not continue; this part of their affliction attended only the period immediately connected with the birth of Moses, and served to signalize it. The Egyptians now were content with their increase, finding that Egypt was enriched by their labour; so that they might have them for slaves, they cared not how many they were. On this therefore they were intent, to keep them all at work, and make the best hand they could of their labour. When one Pharaoh died, another rose up in his place that was governed by the same maxims, and was as cruel to Israel as his predecessors. If there was sometimes a little relaxation, yet it presently revived again with as much rigour as ever; and probably, as the more Israel were oppressed the more they multiplied, so the more they multiplied the more they were oppressed. Note, Sometimes God suffers the rod of the wicked to lie very long and very heavily on the lot of the righteous. If Moses, in Midian, at any time began to think how much better his condition might have been had he staid among the courtiers, he must of himself think this also, how much worse it would have been if he had had his lot with brethren: it was a great degradation to him to be keeping sheep in Midian, but better so than making brick in Egypt. The consideration of our brethren's afflictions would help to reconcile us to our own. 2. The preface to their deliverance at last. (1.) They cried, Exo 2:23. Now, at last, they began to think of God under their troubles, and to return to him from the idols they had served, Eze 20:8. Hitherto they had fretted at the instruments of their trouble, but God was not in all their thoughts. Thus hypocrites in heart heap up wrath; they cry not when he binds them, Job 36:13. But before God unbound them he put it into their hearts to cry unto him, as it is explained, Num 20:16. Note, It is a good sign that God is coming towards us with deliverance when he inclines and enables us to cry to him for it. (2.) God heard, Exo 2:24, Exo 2:25. The name of God is here emphatically prefixed to four different expressions of a kind intention towards them. [1.] God heard their groaning; that is, he made it to appear that he took notice of their complaints. The groans of the oppressed cry aloud in the ears of the righteous God, to whom vengeance belongs, especially the groans of God's spiritual Israel; he knows the burdens they groan under and the blessings they groan after, and that the blessed Spirit, by these groanings, makes intercession in them. [2.] God remembered his covenant, which he seemed to have forgotten, but of which he is ever mindful. This God had an eye to, and not to any merit of theirs, in what he did for them. See Lev 26:42. (3.) God looked upon the children of Israel. Moses looked upon them and pitied them (Exo 2:11); but now God looked upon them and helped them. (4.) God had a respect unto them, a favourable respect to them as his own. The frequent repetition of the name of God here intimates that now we are to expect something great, Opus Deo dignum - A work worthy of God. His eyes, which run to and fro through the earth, are now fixed upon Israel, to show himself strong, to show himself a God in their behalf.

Adam Clarke

Amram and Jochebed marry, Exo 2:1. Moses is born, and is hidden by his mother three months, Exo 2:2. Is exposed in an ark of bulrushes on the riser Nile, and watched by his sister, Exo 2:3, Exo 2:4. He is found by the daughter of Pharaoh, who commits him to the care of his own mother, and has him educated as her own son, Exo 2:5-9. When grown up, he is brought to Pharaoh's daughter, who receives him as her own child, and calls him Moses, Exo 2:10. Finding an Egyptian smiting a Hebrew, he kills the Egyptian, and hides him in the sand, Exo 2:11, Exo 2:12. Reproves two Hebrews that were contending together, one of whom charges him with killing the Egyptian, Exo 2:13, Exo 2:14. Pharaoh, hearing of the death of the Egyptian, sought to slay Moses, who, being alarmed, escapes to the land of Midian, Exo 2:15. Meets with the seven daughters of Reuel, priest or prince of Midian, who came to water their flocks, and assists them, Exo 2:16, Exo 2:17. On their return they inform their father Reuel, who invites Moses to his house, Exo 2:18-20. Moses dwells with him, and receives Zipporah his daughter to wife, Exo 2:21. She bears him a son whom he calls Gershom, Exo 2:22. The children of Israel, grievously oppressed in Egypt, cry for deliverance, Exo 2:23. God remembers his covenant with Abraham, Isaac, and Jacob, and hears their prayer, Exo 2:24, Exo 2:25.

1. There went a man - Amram, son of Kohath, son of Levi, Exo 6:16-20. A daughter of Levi, Jochebed, sister to Kohath, and consequently both the wife and aunt of her husband Amram, Exo 6:20; Num 26:59. Such marriages were at this time lawful, though they were afterwards forbidden, Lev 18:12. But it is possible that daughter of Levi means no more than a descendant of that family, and that probably Amram and Jochebed were only cousin germans. As a new law was to be given and a new priesthood formed, God chose a religious family out of which the lawgiver and the high priest were both to spring.

2. Bare a son - This certainly was not her first child, for Aaron was fourscore and three years old when Moses was but fourscore, see Exo 7:7 : and there was a sister, probably Miriam, who was older than either; see below, Exo 2:4, and see Num 26:59. Miriam and Aaron had no doubt been both born before the decree was passed for the destruction of the Hebrew male children, mentioned in the preceding chapter.
Goodly child - The text simply says כי טיב הוא ki tob hu, that he was good, which signifies that he was not only a perfect, well-formed child, but that he was very beautiful; hence the Septuagint translate the place, Ιδοντες δε αυτο αστειον, Seeing him to be beautiful, which St. Stephen interprets, Ην αστειος τῳ Θεῳ, He was comely to God, or divinely beautiful. This very circumstance was wisely ordained by the kind providence of God to be one means of his preservation. Scarcely any thing interests the heart more than the sight of a lovely babe in distress. His beauty would induce even his parents to double their exertions to save him, and was probably the sole motive which led the Egyptian princess to take such particular care of him, and to educate him as her own, which in all likelihood she would not have done had he been only an ordinary child.

3–4. An ark of bulrushes - תבת גמא tebath gome, a small boat or basket made of the Egyptian reed called papyrus, so famous in all antiquity. This plant grows on the banks of the Nile, and in marshy grounds; the stalk rises to the height of six or seven cubits above the water, is triangular, and terminates in a crown of small filaments resembling hair, which the ancients used to compare to a thyrsus. This reed was of the greatest use to the inhabitants of Egypt, the pith contained in the stalk serving them for food, and the woody part to build vessels with; which vessels frequently appear on engraved stones and other monuments of Egyptian antiquity. For this purpose they made it up like rushes into bundles, and by tying them together gave their vessels the necessary figure and solidity. "The vessels of bulrushes or papyrus," says Dr. Shaw, "were no other than large fabrics of the same kind with that of Moses, Exo 2:3, which from the late introduction of planks and stronger materials are now laid aside." Thus Pliny, lib. vi., cap. 16, takes notice of the naves papyraceas armamentaque Nili, "ships made of papyrus and the equipments of the Nile:" and lib. xiii., cap. 11, he observes, Exodus ipsa quidem papyro navigia texunt: "Of the papyrus itself they construct sailing vessels." Herodotus and Diodorus have recorded the same fact; and among the poets, Lucan, lib. iv., ver. 136: Conseritur bibula Memphitis cymba papyro, "The Memphian or Egyptian boat is constructed from the soaking papyrus." The epithet bibula is particularly remarkable, as corresponding with great exactness to the nature of the plant, and to its Hebrew name גמא gome, which signifies to soak, to drink up. See Parkhurst sub voce.
She laid it in the flags - Not willing to trust it in the stream for fear of a disaster; and probably choosing the place to which the Egyptian princess was accustomed to come for the purpose specified in the note on the following verse.

5. And the daughter of Pharaoh - Josephus calls her Thermuthis, and says that "the ark was borne along by the current, and that she sent one that could swim after it; that she was struck with the figure and uncommon beauty of the child; that she inquired for a nurse, but he having refused the breasts of several, and his sister proposing to bring a Hebrew nurse, his own mother was procured." But all this is in Josephus's manner, as well as the long circumstantial dream that he gives to Amram concerning the future greatness of Moses, which cannot be considered in any other light than that of a fable, and not even a cunningly devised one.
To wash herself at the river - Whether the daughter of Pharaoh went to bathe in the river through motives of pleasure, health, or religion, or whether she bathed at all, the text does not specify. It is merely stated by the sacred writer that she went down to the river to Wash; for the word herself is not in the original. Mr. Harmer, Observat., vol. iii., p. 529, is of opinion that the time referred to above was that in which the Nile begins to rise; and as the dancing girls in Egypt are accustomed now to plunge themselves into the river at its rising, by which act they testify their gratitude for the inestimable blessing of its inundations, so it might have been formerly; and that Pharaoh's daughter was now coming down to the river on a similar account. I see no likelihood in all this. If she washed herself at all, it might have been a religious ablution, and yet extended no farther than to the hands and face; for the word רחץ rachats, to wash, is repeatedly used in the Pentateuch to signify religious ablutions of different kinds. Jonathan in his Targum says that God had smitten all Egypt with ulcers, and that the daughter of Pharaoh came to wash in the river in order to find relief; and that as soon as she touched the ark where Moses was, her ulcers were healed. This is all fable. I believe there was no bathing in the case, but simply what the text states, washing, not of her person, but of her clothes, which was an employment that even kings' daughters did not think beneath them in those primitive times. Homer, Odyss. vi., represents Nausicaa, daughter of Alcinous, king of the Phaeacians, in company with her maidens, employed at the seaside in washing her own clothes and those of her five brothers! While thus employed they find Ulysses just driven ashore after having been shipwrecked, utterly helpless, naked, and destitute of every necessary of life. The whole scene is so perfectly like that before us that they appear to me to be almost parallels. I shall subjoin a few lines. The princess, having piled her clothes on a carriage drawn by several mules, and driven to the place of washing, commences her work, which the poet describes thus: -
Ται δ' απ' απηνης
Εἱματα χερσιν ἑλοντο, και εσφορεον μελαν ὑδωρ.
Στειβον δ' εν βαθροισι θοως, εριδα προφερουσαι.
Αυταρ επει πλυναν τε, καθηραν τε ῥυπα παντα,
Εξειης πετασαν παρα θιν' ἁλος, ᾑχι μαλιστα.
Λαΐγγας ποτι χερσον αποπλυνεσκε θαλασσα.
Odyssey, lib. vi., ver. 90.
"Light'ning the carriage, next they bore in hand
The garments down to the unsullied wave,
And thrust them heap'd into the pools; their task
Despatching brisk, and with an emulous haste.
When all were purified, and neither spot
Could be perceived or blemish more, they spread
The raiment orderly along the beach,
Where dashing tides had cleansed the pebbles most."
Cowper.
When this task was finished we find the Phaeacian princess and her ladies (Κουρη δ' εκ θαλαμοιο - αμφιπολοι αλλαι) employed in amusing themselves upon the beach, till the garments they had washed should be dry and fit to be folded up, that they might reload their carriage and return. In the text of Moses the Egyptian princess, accompanied by her maids, נערתיה naarotheyha, comes down to the river, not to bathe herself, for this is not intimated, but merely to wash, לרחץ lirchots; at the time in which the ark is perceived we may suppose that she and her companions had finished their task, and, like the daughter of Alcinous and her maidens, were amusing themselves walking along by the river's side, as the others did by tossing a ball, σφαιρῃ ται τ' αρ επαιζον, when they as suddenly and as unexpectedly discovered Moses adrift on the flood, as Nausicaa and her companions discovered Ulysses just escaped naked from shipwreck. In both the histories, that of the poet and this of the prophet, both the strangers, the shipwrecked Greek and the almost drowned Hebrew, were rescued by the princesses, nourished and preserved alive! Were it lawful to suppose that Homer had ever seen the Hebrew story, it would be reasonable to conclude that he had made it the basis of the 6th book of the Odyssey.

6. She had compassion on him - The sight of a beautiful babe in distress could not fail to make the impression here mentioned; see Clarke on Exo 2:2 (note). It has already been conjectured that the cruel edict of the Egyptian king did not continue long in force; see Exo 1:22. And it will not appear unreasonable to suppose that the circumstance related here might have brought about its abolition. The daughter of Pharaoh, struck with the distressed state of the Hebrew children from what she had seen in the case of Moses, would probably implore her father to abolish this sanguinary edict.

7–9. Shall I go and call a nurse - Had not the different circumstances marked here been placed under the superintendence of an especial providence, there is no human probability that they could have had such a happy issue. The parents had done every thing to save their child that piety, affection, and prudence could dictate, and having done so, they left the event to God. By faith, says the apostle, Heb 11:23, Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment. Because of the king's commandment they were obliged to make use of the most prudent caution to save the child's life; and their faith in God enabled them to risk their own safety, for they were not afraid of the king's commandment - they feared God, and they had no other fear.

10. And he became her son - From this time of his being brought home by his nurse his education commenced, and he was learned in all the wisdom of the Egyptians, Act 7:22, who in the knowledge of nature probably exceeded all the nations then on the face of the earth.
And she called his name - משה mosheh, because מן המים min hammayim, out of the waters משיתהו meshithihu, have I drawn him. משה mashah signifies to draw out; and mosheh is the person drawn out; the word is used in the same sense Psa 18:16, and Sa2 22:17. What name he had from his parents we know not; but whatever it might be it was ever after lost in the name given to him by the princess of Egypt. Abul Farajius says that Thermuthis delivered him to the wise men Janees and Jimbrees to be instructed in wisdom.

11–12. When Moses was grown - Being full forty years of age, as St. Stephen says, Act 7:23, it came into his heart to visit his brethren, i.e., he was excited to it by a Divine inspiration; and seeing one of them suffer wrong, by an Egyptian smiting him, probably one of the task-masters, he avenged him and smote - slew, the Egyptian, supposing that God who had given him commission, had given also his brethren to understand that they were to be delivered by his hand; see Act 7:23-25. Probably the Egyptian killed the Hebrew, and therefore on the Noahic precept Moses was justified in killing him; and he was authorized so to do by the commission which he had received from God, as all succeeding events amply prove. Previously to the mission of Moses to deliver the Israelites, Josephus says, "The Ethiopians having made an irruption into Egypt, and subdued a great part of it, a Divine oracle advised them to employ Moses the Hebrew. On this the king of Egypt made him general of the Egyptian forces; with these he attacked the Ethiopians, defeated and drove them back into their own land, and forced them to take refuge in the city of Saba, where he besieged them. Tharbis, daughter of the Ethiopian king, seeing him, fell desperately in love with him, and promised to give up the city to him on condition that he would take her to wife, to which Moses agreed, and the city was put into the hands of the Egyptians." - Jos. Ant. lib. ii., chap. 9. St. Stephen probably alluded to something of this kind when he said Moses was mighty in deeds as well as words.

13. Two men of the Hebrews strove together - How strange that in the very place where they were suffering a heavy persecution because they were Hebrews, the very persons themselves who suffered it should be found persecuting each other! It has been often seen that in those times in which the ungodly oppressed the Church of Christ, its own members have been separated from each other by disputes concerning comparatively unessential points of doctrine and discipline, in consequence of which both they and the truth have become an easy prey to those whose desire was to waste the heritage of the Lord. The Targum of Jonathan says that the two persons who strove were Dathan and Abiram.

14. And Moses feared - He saw that the Israelites were not as yet prepared to leave their bondage; and that though God had called him to be their leader, yet his providence had not yet sufficiently opened the way; and had he stayed in Egypt he must have endangered his life. Prudence therefore dictated an escape for the present to the land of Midian.

15. Pharaoh - sought to slay Moses. But Moses fled from the face of Pharaoh - How can this be reconciled with Heb 11:27 : By faith he (Moses) forsook Egypt, not fearing the wrath of the king? Very easily. The apostle speaks not of this forsaking of Egypt, but of his and the Israelites' final departure from it, and of the bold and courageous manner in which Moses treated Pharaoh and the Egyptians, disregarding his threatenings and the multitudes of them that pursued after the people whom, in the name and strength of God, he led in the face of their enemies out of Egypt.
Dwelt in the land of Midian - A country generally supposed to have been in Arabia Petraea, on the eastern coast of the Red Sea, not far from Mount Sinai. This place is still called by the Arabs the land of Midian or the land of Jethro. Abul Farajius calls it the land of the Arabs. It is supposed that the Midianites derived their origin from Midian, the fourth son of Abraham by Keturah, thus: - Abraham, Zimran, Jokshan, Medan and Midian, Raguel, Jethro; see Gen 25:1. But Calmet contends that if Jethro had been of the family of Abraham, either by Jokshan, or Midian, Aaron and Miriam could not have reproached Moses with marrying a Cushite, Zipporah, the daughter of Reuel. He thinks therefore that the Midianites were of the progeny of Cush, the son of Ham; see Gen 10:6.

16. The priest of Midian - Or prince, or both; for the original כהן cohen has both meanings. See it explained at large at Gen 15:18 (note). The transaction here very nearly resembles that mentioned Genesis 29 (note) concerning Jacob and Rachel.

17. The shepherds - drove them - The verb יגרשים yegareshum, being in the masculine gender, seems to imply that the shepherds drove away the flocks of Reuel's daughters, and not the daughters themselves. The fact seems to be, that, as the daughters of Reuel filled the troughs and brought their flocks to drink, the shepherds drove those away, and, profiting by the young women's labor, watered their own cattle. Moses resisted this insolence, and assisted them to water their flocks, in consequence of which they were enabled to return much sooner than they were wont to do, Exo 2:18.

18–19. Reuel, their father - In Num 10:29 this person is called Raguel, but the Hebrew is the same in both places. The reason of this difference is that the ע ain in רעואל is sometimes used merely as vowel, sometimes as g, ng, and gn, and this is occasioned by the difficulty of the sound, which scarcely any European organs can enunciate. As pronounced by the Arabs it strongly resembles the first effort made by the throat in gargling, or as Meninski says, Est vox vituli matrem vocantis, "It is like the sound made by a calf in seeking its dam." Raguel is the worst method of pronouncing it; Re-u-el, the first syllable strongly accented, is nearer to the true sound. A proper uniformity in pronouncing the same word wherever it may occur, either in the Old or New Testament, is greatly to be desired. The person in question appears to have several names. Here he is called Reuel; in Num 10:29, Raguel; in Exo 3:1, Jethor; in Jdg 4:11, Hobab; and in Jdg 1:16 he is called קיני Keyni, which in Exodus 4 we translate Kenite. Some suppose that Re-u-el was father to Hobab, who was also called Jethro. This is the most likely; see Clarke's note on Exo 3:1.

20. That he may eat bread - That he may be entertained, and receive refreshment to proceed on his journey. Bread, among the Hebrews, was used to signify all kinds of food commonly used for the support of man's life.

21. Zipporah his daughter - Abul Farajius calls her "Saphura the black, daughter of Rewel the Midianite, the son of Dedan, the son of Abraham by his wife Keturah." The Targum calls her the granddaughter of Reuel. It appears that Moses obtained Zipporah something in the same way that Jacob obtained Rachel; namely, for the performance of certain Services, probably keeping of sheep: see Exo 3:1.

22. Called his name Gershom - Literally, a stranger; the reason of which Moses immediately adds, for I have been an Alien in a strange land.
The Vulgate, the Septuagint, as it stands in the Complutensian Polyglot, and in several MSS., the Syriac, the Coptic, and the Arabic, add the following words to this verse: And the name of the second he called Eliezer, for the God of my father has been my help, and delivered me from the hand of Pharaoh. These words are found in Exo 18:4, but they are certainly necessary here, for it is very likely that these two sons were born within a short space of each other; for in Exo 4:20, it is said, Moses took his wife and his Sons, by which it is plain that he had both Gershom and Eliezer at that time. Houbigant introduces this addition in his Latin version, and contends that this is its most proper place. Notwithstanding the authority of the above versions, the clause is found in no copy, printed or MS., of the Hebrew text.

23. In process of time - the king of Egypt died - According to St. Stephen, (Act 7:30, compared with Exo 7:7), the death of the Egyptian king happened about forty years after the escape of Moses to Midian. The words ויהי בימים הרבים ההם vayehi baiyamim harabbim hahem, which we translate And it came to pass in process of time, signify, And it was in many days from these that the king, etc. It has already been remarked that Archbishop Usher supposes this king to have been Ramesses Miamun, who was succeeded by his son Amenophis, who was drowned in the Red Sea when pursuing the Israelites, but Abul Farajius says it was Amunfathis, (Amenophis), he who made the cruel edict against the Hebrew children. Some suppose that Moses wrote the book of Job during the time he sojourned in Midian, and also the book of Genesis. See the preface to the book of Job, where this subject is considered.
Sighed by reason of the bondage - For the nature of their bondage, see Clarke's note on Exo 1:14.

24. God remembered his covenant - God's covenant is God's engagement; he had promised to Abraham, to Isaac, and to Jacob, to give their posterity a land flowing with milk and honey, etc. They are now under the most oppressive bondage, and this was the most proper time for God to show them his mercy and power in fulfilling his promise. This is all that is meant by God's remembering his covenant, for it was now that he began to give it its effect.

25. And God had respect unto them - וידע אלהים vaiyeda Elohim, God knew them, i.e., he approved of them, and therefore it is said that their cry came up before God, and he heard their groaning. The word ידע yada, to know, in the Hebrew Bible, as well as γινωσκω in the Greek Testament, is frequently used in the sense of approving; and because God knew - had respect for and approved of, them, therefore he was determined to deliver them. For אלהים Elohim, God, in the last clause of this verse, Houbigant reads אליהם aleyhem, Upon Them, which is countenanced by the Vulgate, Septuagint, Chaldee, Coptic, and Arabic, and appears to have been the original reading. The difference in the original consists in the interchange of two letters, the י yod and ה he. Our translators insert unto them, in order to make up that sense which this various reading gives without trouble.
The farther we proceed in the sacred writings, the more the history both of the grace and providence of God opens to our view. He ever cares for his creatures, and is mindful of his promise. The very means made use of to destroy his work are, in his hands, the instruments of its accomplishment. Pharaoh orders the male children of the Hebrews to be thrown into the river; Moses, who was thus exposed, is found by his own daughter, brought up as her own son, and from his Egyptian education becomes much better qualified for the great work to which God had called him; and his being obliged to leave Egypt was undoubtedly a powerful means to wean his heart from a land in which he had at his command all the advantages and luxuries of life. His sojourning also in a strange land, where he was obliged to earn his bread by a very painful employment, fitted him for the perilous journey he was obliged to take in the wilderness, and enabled him to bear the better the privations to which he was in consequence exposed.
The bondage of the Israelites was also wisely permitted, that they might with less reluctance leave a country where they had suffered the greatest oppression and indignities. Had they not suffered severely previously to their departure, there is much reason to believe that no inducements could have been sufficient to have prevailed on them to leave it. And yet their leaving it was of infinite consequence, in the order both of grace and providence, as it was indispensably necessary that they should be a people separated from all the rest of the world, that they might see the promises of God fulfilled under their own eyes, and thus have the fullest persuasion that their law was Divine, their prophets inspired by the Most High, and that the Messiah came according to the prophecies before delivered concerning him.
From the example of Pharaoh's daughter, (see Clarke's note Exo 2:5), and the seven daughters of Jethro, (Exo 2:16), we learn that in the days of primitive simplicity, and in this respect the best days, the children, particularly the daughters of persons in the highest ranks in life, were employed in the most laborious offices. Kings' daughters performed the office of the laundress to their own families; and the daughters of princes tended and watered the flocks. We have seen similar instances in the case of Rebekah and Rachel; and we cannot be too pointed in calling the attention of modern delicate females, who are not only above serving their own parents and family, but even their own selves: the consequence of which is, they have neither vigor nor health; their growth, for want of healthy exercise, is generally cramped; their natural powers are prematurely developed, and their whole course is rather an apology for living, than a state of effective life. Many of these live not out half their days, and their offspring, when they have any, is more feeble than themselves; so that the race of man where such preposterous conduct is followed (and where is it not followed?) is in a state of gradual deterioration. Parents who wish to fulfill the intention of God and nature, will doubtless see it their duty to bring up their children on a different plan. A worse than the present can scarcely be found out.
Afflictions, under the direction of God's providence and the influence of his grace, are often the means of leading men to pray to and acknowledge God, who in the time of their prosperity hardened their necks from his fear. When the Israelites were sorely oppressed, they began to pray. If the cry of oppression had not been among them, probably the cry for mercy had not been heard. Though afflictions, considered in themselves, can neither atone for sin nor improve the moral state of the soul, yet God often uses them as means to bring sinners to himself, and to quicken those who, having already escaped the pollutions of the world, were falling again under the influence of an earthly mind. Of many millions besides David it may truly be said, Before they were afflicted they went astray.

John Gill

INTRODUCTION TO EXODUS 2

This chapter relates the birth of Moses, and his preservation in an ark of bulrushes, Exo 2:1. His being found by Pharaoh's daughter, took up, and put out to nurse by her, and adopted for her son, Exo 2:4, some exploits of his when grown up, taking the part of an Hebrew against an Egyptian whom he slew, and endeavouring to reconcile two Hebrews at variance, when one of them reproached him with slaying the Egyptian, Exo 2:11, which thing being known to Pharaoh, he sought to slay Moses, and this obliged him to flee to Midian, Exo 2:15 where he met with the daughters of Reuel, and defended them against the shepherds, and watered their flocks for them, Exo 2:16, which Reuel being informed of, sent for him, and he lived with him, and married his daughter Zipporah, by whom he had a son, Exo 2:18 and the chapter is concluded with the death of the king of Egypt, and the sore bondage of the Israelites, and their cries and groans, which God had a respect unto, Exo 2:23.

1. And there went a man of the house of Levi,.... This man was Amram, the son of Kohath, and grandson of Levi, as appears from Exo 6:18.

and took to wife a daughter of Levi; one of the same house, family, or tribe; which was proper, that the tribes might be kept distinct: this was Jochebed, said to be his father's sister; see Gill on Exo 6:20, her name in Josephus (s) is Joachebel, which seems to be no other than a corruption of Jochebed, but in the Targum in Ch1 4:18 she is called Jehuditha.

(s) Antiqu. l. 2. c. 9. sect. 4.

2. And the woman conceived, and bare a son,.... Which was not her first child, nor indeed her first son, for she had both Aaron and Miriam before this: this son, which was Moses, was born, as the Jews say (t), in the thirty seventh year after the death of Levi, A. M. 2365, (or, as others, 2368,) on a Wednesday, the seventh of the month Adar, in the third hour of the day: some say it was on the twenty fourth of Nisan; but, according to Bishop Usher (u), he was born forty one years after the death of Levi, A. M. 2433, and in the year before Christ 1571:

and when she saw him that he was a goodly child; exceeding fair and beautiful, as Stephen expresses it, Act 7:20, the Jews say (w) his form was like an angel of God, and Trogus (x), an Heathen writer, says his beautiful form recommended him: this engaged the affections of his parents to him, and who, from hence, might promise themselves that he would be a very eminent and useful person, could his life be preserved:

she hid him three months; in her bedchamber, some Jewish writers say (y); others (z), in a house under ground, that is, in the cellar; however, it was in his father's house, Act 7:20.

(t) Shatshalet Hakabala, fol. 5. 2. Tzemach David, par. 1. fol. 7. 1. (u) Annal. Vet. Test. p. 18. (w) Pirke Eliezer, c. 48. fol. 57. 2. (x) Justin e Trogo, l. 36. c. 2. (y) Chronicon Mosis, fol. 3. 2. (z) Pirke Eliezer, ut supra. (c.48. fol. 57.2)

3. And when she could no longer hide him,.... Because of her neighbours, who might hear the crying of the child, or because of the diligent search made by Pharaoh's officers, which some think was made every three months: the Jews (a) have a notion that his mother was delivered of him at six months' end, and therefore when the other three months were up women usually go with child, she could hide him no longer, a birth of a child being then expected, and would be inquired about:

she took for him an ark of bulrushes; the word, according to Kimchi (b), signifies a kind of wood exceeding light, so Gersom and Ben Melech; an Arabic writer (c) calls it an ark of wood; it is generally taken to be the "papyrus" or reed of Egypt, which grew upon the banks of the Nile, and of which, many writers say, small vessels or little ships were made; see Gill on Isa 18:2.

and daubed it with slime and with pitch; with pitch without and slime within, as Jarchi observes; which being of a glutinous nature, made the rushes or reeds stick close together, and so kept out the water:

and put the child therein; committing it to the care and providence of God, hoping and believing that by some means or another it would be preserved; for this, no doubt, was done in faith, as was the hiding him three months, to which the apostle ascribes that, Heb 11:23.

and she laid it in the flags by the river's brink; among the sedge, weeds, and rushes, that grew upon the banks of the river Nile; there she laid it, that it might not be carried away with the stream of the river, and that it might be seen and taken up by somebody that would have compassion on it, and take care of it: the Arabic writers (d) say, that Jochebed made an ark of the papyrus, though in the law it is said to be of cork, and pitched within and without, and put the child into it, and laid it on the bank of the Nile, where the water was not so deep, by the city Tzan (or Zoan, that is, Tanis), which was the metropolis of the Tanitic nome; but very wrongly adds, that it might be killed by the dashing of the waves, and she might not see its death.

(a) Targum Jon. & Jarchi in loc. (b) Sepher Shorash. rad. (c) Elmacius apud Hottinger. p. 402. (d) Patricides, p. 25. Elmacinus, p. 46. apud Hottinger. Smegma, c. 8. p. 400.

4. And his sister stood afar off,.... This was Miriam, as the Targum of Jonathan expresses it; who is supposed to be about ten or twelve years of age, others say seven: she was placed (e), as the word may be rendered, by her parents, or, "she placed herself" (f), by their instruction, at some distance from the place where the ark was, that she might not be observed and be thought to belong to it, and yet so near as to observe what became of it, which was the intent of her standing there, as follows:

to wit what would be done to him; to know, take notice, and observe, what should happen to it, if anyone took it up, and what they did with it, and where they carried it, for, "to wit" is an old English word, which signifies "to know", and is the sense of the Hebrew word to which it answers, see Co2 8:1.

(e) "collocata fuerat", Vatablus. (f) "Stiterat sese", Junius & Tremellius, "stitit sese", Piscator, Drusius.

5. And the daughter of Pharaoh came down to wash herself at the river,.... Her name, in Josephus (g), is called Thermuthis, and by Artapanus (h), an Heathen writer, Merrhis, perhaps from Miriam, and frequently by the Jewish writers (i), Bithia, which is the name of a daughter of another Pharaoh, Ch1 4:18 from whence they seem to have taken it: she came down from the palace of her father, the gardens of which might lead to the Nile; for Zoan or Tanis, near to which, the Arabiac writers say, as before observed, the ark was laid, was situated on the banks of the river Nile, and was the royal seat of the kings of Egypt; though perhaps the royal seat at this time was either Heliopolis, as Apion testifies (k), that it was a tradition of the Egyptians that Moses was an Heliopolitan, or else Memphis, which was not far from it; for Artapanus, another Heathen writer, says (l), that when he fled, after he had killed the Egyptian, from Memphis, he passed over the Nile to go into Arabia: however, no doubt a bath was there provided for the use of the royal family; for it can hardly be thought that she should go down and wash herself in the open river: here she came to wash either on a religious account, or for pleasure: the Jews (m) say it was an extraordinary hot season throughout Egypt, so that the flesh of men was burnt with the heat of the sun, and therefore to cool her she came to the river to bathe in it: others (n) of them say, that they were smitten with burning ulcers, and she also, that she could not wash in hot water, but came to the river:

and her maidens walked along by the river's side; while she washed herself; though it is highly probable she was not left alone: these seem to be the maids of honour, there might be others that might attend her of a meaner rank, and more fit to do for her what was necessary; yet these saw not the ark, it lying lower among the flags, and being nearer the bath where Pharaoh's daughter was, she spied it from thence as follows:

and when she saw the ark among the flags, she sent her maid to fetch it; the maid that waited on her while the rest were taking their walks; her she sent from the bath among the flags to take up the ark: the Targums of Onkelos and Jonathan, and R. Eliezer (o), render it,"she stretched out her arm and hand, and took it;''the same word, being differently pointed, so signifying; but this is disapproved of, by the Jewish commentators.

(g) Antiqu. l. 2. c. 9. sect. 5. (h) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 432. (i) T. Bab. Megillah, fol. 13. 1. Derech Eretz, fol. 19. 1. Pirke Eliezer, c. 48. Shalshalet Hakabala, fol. 5. 2. (k) Apud Joseph. Contr. Apion, l. 2. sect. 2. (l) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 433. (m) Chronicon Mosis, fol. 3. 2. Ed. Gaulmin. (n) Targum Jon. in loc. Pirke Eliezer, ut supra. (c.48. fol. 57.2.) (o) Ibid. Vid. T. Bab. Sotah, fol. 12. 1.

6. And when she had opened it,.... The ark, for it was shut or covered over, though doubtless there were some apertures for respiration:

she saw the child in it, and, behold, the babe wept; and which was a circumstance, it is highly probable, greatly affected the king's daughter, and moved her compassion to it; though an Arabic writer says (p), she heard the crying of the child in the ark, and therefore sent for it:

and she had compassion on him, and said, this is one of the Hebrews' children; which she might conclude from its being thus exposed, knowing her father's edict, and partly from the form and beauty of it, Hebrew children not being swarthy and tawny as Egyptian ones: the Jewish writers (q) say, she knew it by its being circumcised, the Egyptians not yet using circumcision.

(p) Patricides apud Hottinger. p 401. (q) T. Bab. Sotah, fol. 12. 2. Aben Ezra in loc.

7. Then said his sister to Pharaoh's daughter,.... Miriam the sister of Moses, who observing the ark taken up, and the maidens that were walking upon the bank of the river, and other women perhaps, gathering about it to see it; she made one among them, and after hearing their discourse about it, proposed what follows to Pharaoh's daughter: Jarchi says, that Pharaoh's daughter tried several Egyptian women to suckle it, but it would not suck of them: Josephus (r) says the same, and it also is in the Talmud (s); and that, if true, gave Miriam a fair opportunity to offer to do the following message for her:

shall I go and call for thee a nurse of the Hebrew women, that she may nurse the child for thee? for she perceived that she was desirous of having the child brought up as her own.

(r) Antiqu. l. 2. c. 9. sect. 5. (s) T. Bab. Sotah, ut supra. (fol. 12.1)

8. And Pharaoh's daughter said unto her, go,.... She fell in at once with the proposal, being, no doubt, overruled, by the providence of God, to agree to have such a person called:

and the maid went and called the child's mother; and her own, whose name was Jochebed the wife of Amram, as observed in Exo 2:1.

9. And Pharaoh's daughter said unto her,.... Being come, having made all possible haste:

take this child away, and nurse it for me, and I will give thee thy wages; by which means she had not only the nursing of her own child, but was paid for it: according to a Jewish writer (t), Pharaoh's daughter agreed with her for two pieces of silver a day.

(t) Dibre Hayamim; sive Chronicon Mosis, fol. 4. 1.

10. And the child grew,.... In stature and in strength, thriving under the care of its mother and nurse, through the blessing of God:

and she brought him unto Pharaoh's daughter; when grown up and weaned, and needed a nurse no longer: a Jewish chronologer (u) says, this was two years after his birth; and another says (w), that when he was three years old, Pharaoh sitting at table, and his queen was at his right hand, and his daughter, with Moses, at his left, and his mother before him, when Moses in the sight of them all took the crown from Pharaoh's head:

and he became her son; by adoption, for though she was a married woman, as some say, yet had no children, though very desirous of them, which accounts the more for her readiness in taking notice and care of Moses; so Philo the Jew says (x), that she had been married a long time, but never with child, though she was very desirous of children, and especially a son, that might succeed her father in the kingdom, or otherwise it must go into another family: yea, he further says, that she feigned herself with child, that Moses might be thought to be her own son: and Artapanus (y), an Heathen writer, says that the daughter of Pharaoh was married to one Chenephres, who reigned over the country above Memphis, for at that time many reigned in Egypt; and she being barren, took a son of one of the Jews, whom she called Moyses, and being grown up to a man's estate, was, by the Greeks, called Musaeus:

and she called his name Moses, and she said, because I drew him out of the water; by which it appears, that this word is derived from the Hebrew word "Mashah", which signifies to draw out, and is only used of drawing out of water, Sa2 22:17 which Pharaoh's daughter gave him, he being an Hebrew child, and which language she may very well be thought to understand; since there were such a large number of Hebrews dwelt in Egypt, and she was particularly conversant with Jochebed her Hebrew nurse; and besides, there was a great affinity between the Hebrew and the Egyptian language, and therefore there is no need to derive the word from the latter, as Philo (z) and Josephus (a) do; who observe that "Mo" in the Egyptian language signifies "water", and "Yses", "saved"; besides, the Egyptian name of Moses, according to Aben Ezra, who had it from a book of agriculture in that language, is Momos: the Jewish writers (b) give to Moses many names, which he had from different persons, no less than ten: and Artapanns (c) says, that by the Egyptian priests he was called Hermes or Mercury, and probably was the Hermes of that people; he is called by Orpheus (d) "born in water", because drawn out of it.

(u) Shalshalet Hakabala, fol. 5. 2. (w) Chronicon. ib. Shalshal. ib. (x) De Vita Mosis, c. 1. p. 604, 605. (y) Apud Euseb, Praepar. Evangel. l. 9. c. 27. p. 432. (z) Ut supra. (x)) (a) Ut supra, (Antiqu. l. 2. c. 9.) sect. 6. (b) Vajikra Rabba, sect. 1. fol. 146. 3. Shalshalet Hakabala, fol. 5. 2. Chronicon Mosis, fol. 4. 1. (c) Apud Euseb. ut supra. (praepar. Evangel. l. 9. c. 27. p. 432.) (d) De Deo, v. 23.

11. And it came to pass in those days, when Moses was grown,.... To man's estate; some of the Jewish writers say he was eighteen, others twenty years of age (e), but Stephen, who is most to be credited, says he was full forty years of age, Act 7:23,

that he went out unto his brethren the Hebrews: whom he knew to be his brethren, either by divine revelation, or by conversing with his nurse, who was his mother; who, doubtless, instructed him while he was with her, as far as he was capable of being informed of things, and who might frequently visit her afterwards, by which means he became apprised that he was an Hebrew and not an Egyptian, though he went for the son of Pharaoh's daughter, which he refused to be called when he knew his parentage, Heb 11:24 now he went out from Pharaoh's palace, which in a short time he entirely relinquished, to visit his brethren, and converse with them, and understood their case and circumstances:

and looked on their burdens; which they were obliged to carry, and were very heavy, and with which they were pressed; he looked at them with grief and concern, and considered in his mind how to relieve them, if possible:

and he spied an Egyptian smiting an Hebrew, one of his brethren; the Egyptian was, according to Jarchi, a principal of the taskmasters of Israel, who was beating the Hebrew for not doing his work as he required, and the Hebrew, according to him, was the husband of Shelomith, daughter of Dibri, Lev 24:11, though others say it was Dathan (f).

(e) Shalshalet Hakabala, fol. 5. 2. (f) lbid.

12. And he looked this way, and that way,.... All around, to observe if there were any within sight who could see what he did; which did not arise from any consciousness of any evil he was about to commit, but for his own preservation, lest if seen he should be accused to Pharaoh, and suffer for it:

and when he saw that there was no man; near at hand, that could see what he did, and be a witness against him:

he slew the Egyptian, and hid him in the sand; in a sandy desert place hard by, where having slain him with his sword, he dug a hole, and put him into it; See Gill on Act 7:24. Of the slaughter of the Egyptian, and the following controversy about it, Demetrius (g), an Heathen writer, treats of in perfect agreement with the sacred Scriptures.

(g) Apud Euseb. Praepar. Evangel. l. 9. c. 19. p. 439.

13. And when he went out the second day,.... The day following:

behold, two men of the Hebrews strove together; which the Jewish writers (h) take to be Dathan and Abiram:

and he said to him that did the wrong; who was the aggressor, and acted the wicked part in abusing his brother:

wherefore smitest thou thy fellow? friend and companion; signifying, that it was very unbecoming, unkind, and unnatural, and that brethren and friends ought to live together in love, and not strive with, and smite one another, and especially at such a time as this, when they were so oppressed by, and suffered so much from their enemies; See Gill on Act 7:26.

(h) Targum Jon. & Jarchi in loc. Shemoth Rabba, sect. 1. fol. 91. 4. Shalshalet Hakabala, fol. 5. 2. Pirke Eliezer, c. 48.

14. And he said, who made thee a prince and a judge over us?.... God had designed him for one, and so he appeared to be afterwards; but this man's meaning is, that he was not appointed by Pharaoh's order then, and so had nothing to do to interfere in their differences and quarrels; though Moses did not take upon him to act in an authoritative way, but to exhort and persuade them to peace and love, as they were brethren:

intendest thou to kill me, as thou killedst the Egyptian? if this was Dathan, or however the same Hebrew that he had defended and rescued from the Egyptian, it was very ungenerous in him to upbraid him with it; or if that Hebrew had made him his confident, and acquainted him with that affair, as it was unfaithful to betray it, since it was in favour of one of his own people, it was ungrateful to reproach him with it:

and Moses feared; lest the thing should be discovered and be told to Pharaoh, and he should suffer for it: this fear that possessed Moses was before he fled from Egypt, and went to Midian, not when he forsook it, and never returned more, at the departure of the children of Israel, to which the apostle refers, Heb 11:27 and is no contradiction to this:

and said, surely this thing is known; he said this within himself, he concluded from this speech, that either somebody had seen him commit the fact he was not aware of, or the Hebrew, whose part he took, had through weakness told it to another, from whom this man had it, or to himself; for by this it seems that he was not the same Hebrew, on whose account Moses had slain the Egyptian, for then the thing would have been still a secret between them as before; only the other Hebrew this was now contending with must hereby come to the knowledge of it, and so Moses might fear, that getting into more hands it would come out, as it did; See Gill on Act 7:27. See Gill on Act 7:28. See Gill on Act 7:29.

15. Now when Pharaoh heard this thing, he sought to slay Moses,.... Both for his killing the Egyptian, which by the laws of Egypt (i) was death, whether bond or free; and for his taking part with the Hebrews against the Egyptians, and knowing him to be a wise and valiant man, might fear he would put himself at the head of the Hebrews, and cause a revolt of them; and if there was anything in his dream, or if he had such an one, and had the interpretation of it given by his magicians, that an Hebrew child should be born, by whom Egypt would be destroyed; see Gill on Exo 1:15, he might call it to mind, and be affected with it, and fear the time was coming on, and Moses was the person by whom it should be done; and he might be stirred up by his courtiers to take this step, who doubtless envied the growing interest of Moses in his court:

but Moses fled from the face of Pharaoh; not through want of courage, but through prudence, to avoid danger, and preserve his life for future usefulness; and no doubt under a divine impulse, and by the direction of divine Providence, the time for him to be the deliverer of Israel not being yet come:

and dwelt in the land of Midian: a country so called from Midian, one of Abraham's sons by Keturah, Gen 25:2. Jerom (k) calls it a city, and says it was on the other side of Arabia, to the south, in the desert of the Saracens, to the east of the Red sea, from whence the country was called Midian; and Philo (l) says, that Moses went into neighbouring Arabia; and which is confirmed by Artapanus (m) the Heathen historian, who says, that from Memphis, crossing the river Nile, he went into Arabia; and this country was sometimes called Cush or Ethiopia; hence Moses's wife is called an Ethiopian woman, Num 12:1.

and he sat down by a well; weary, thoughtful, and pensive. It may be observed, that it was usual with persons in such like circumstances, being strangers and not knowing well to whom to apply for assistance or direction, to place themselves at a well of water, to which there was frequent resort, both for the use of families and of flocks; see Gen 24:11. This well is now called, as some say, Eyoun el Kaseb, fourteen hours and a half from Magare Chouaib, or "the grot of Jethro" (n); but if this was so far from Jethro's house, his daughters had a long way to go with their flock: but some other travellers (o) speak of a very neat and pleasant village, called Hattin, where they were shown the grave of Jethro, Moses's father-in-law; and in the neighbourhood of that place is a cistern, now called Omar, and is said to be the watering place where Moses met with the daughters of the priest of Midian. A late learned man (p) thinks, that Sharma, which is about a day and a half's journey southeast from Mount Sinai, is the place where Jethro lived. The Arabic geographer (q) says, at the shore of the Red sea lies the city Madian, greater than Tabuc, and in it is a well, out of which Moses watered the flocks of Scioaib, that is, Raguel.

(i) Diodor. Sicul. Bibliothec. l. 1. p. 70. (k) De locis Heb. fol. 93. A. B. (l) De Vita Mosis, l. 1. p. 609. (m) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 433. (n) See a Journey from Grand Cairo to Mecca, in Ray's Travels, vol. 2. p. 468. (o) Egmont and Heyman's Travels, vol. 2. p. 29. (p) See the Origin of Hieroglyphics, at the end of a Journal from Cairo, to Mount Sinai, p. 55. Ed. 2. (q) Climat. 3. par. 5.

16. Now the priest of Midian had seven daughters,.... Who being a descendant of Abraham might have retained the knowledge of the true God, and might be a priest of his, as Melchizedek was, or otherwise it may be thought improbable that Moses would have married his daughter, as he afterwards did; and so Aben Ezra says, he was a priest of God; though the word is sometimes used of a prince, ruler, and governor; and is so rendered here by the Targums of Onkelos and Jonathan; and Artapanus (r), an Heathen writer, expressly calls him a "prince" of those places, that is, of Arabia; he might be both prince and priest, as Melchizedek before mentioned was, and as has been the usage of many countries:

and they came and drew water, and filled the troughs to water their father's flock; which is no contradiction to their being daughters either of a priest or a prince, which were both high titles and characters; since it was usual in those early times, and in those countries, for the sons and daughters of considerable persons to be employed in such services; See Gill on Gen 29:9.

(r) Ut supra, (Apud Euseb. Praepar. Evangel. l. 9. c. 27.) p. 434.

17. And the shepherds came and drove them away,.... The daughters of the priest of Midian, and their flock likewise; these were shepherds of some neighbouring princes or great men, who were so rude and slothful, and to save themselves a little trouble of drawing water, brought up their flocks to drink of the water those virgins had drawn, and to do this forced them and their flocks away:

but Moses stood up and helped them, and watered their flock; moved to see such rude and uncivil treatment of the weaker sex, rose up from the ground on which he sat, and took their parts, and obliged the shepherds to give way, and brought up their flock to the troughs, and drew water for them, and gave them it; either he did this alone, or together with the servants that waited upon the priest's daughters, perhaps alone; and if it be considered that shepherds being usually not of a very martial spirit, and these also in a wrong cause, and Moses a man of an heroic disposition, and had doubtless the appearance of a man of some eminence and authority, they were the more easily intimidated and overcome.

18. And when they came to Reuel their father,.... Or Ragouel, as the Septuagint; and so Artapanus (s) calls him. The Targum of Jonathan has it, their father's father; and so Aben Ezra says he was; and is the sense of others, induced thereto by Num 10:29, but it does not follow from thence: he said:

how is it that you are come so soon today? it being not only sooner than they were wont to come, but perhaps their business was done in so short a time; that it was marvellous to him that it could be done in it, so quick a dispatch had Moses made, and they through his assistance; and especially it might be more strange, if it was usual, as it seems it was, to be molested by the shepherds.

(s) Ut supra. (Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 434.)

19. And they said, an Egyptian delivered us out of the hand of the shepherds,.... A man, who by his habit and by his speech appeared to them to be an Egyptian, and upon their inquiry he might tell them so, being born in Egypt, though of Hebrew parents:

and also drew water enough for us; or "in drawing drew" (t); drew it readily, quickly and in abundance:

and watered the flock; by which means their business was done, and they returned home earlier than usual.

(t) "hauriendo bausit", Pagninus, Montanus, Piscator.

20. And he said unto his daughters, and where is he?.... By the account Reuel's daughters gave of Moses, of his courage and humanity, he was very desirous of seeing him:

why is it that ye have left the man? behind them at the well, and had not brought him along with them; he seemed to be displeased, and chides them, and tacitly suggests that they were rude and ungrateful not to ask a stranger, and one that had been so kind to them, to come with them and refresh himself:

call him, that he may eat bread; take meat with them, bread being put for all provisions.

21. And Moses was content to dwell with the man,.... After he had been called and brought into the house, and had had some refreshment, and after some conversation had passed between them, and perhaps after some days' stay in Reuel's house; Reuel having observed his disposition and behaviour, and being delighted therewith, proposed to him to take up his residence with him, with which motion Moses was well pleased, and accepted of it:

and he gave Moses Zipporah his daughter; to be his wife. It is not to be supposed that this was done directly; though both Philo (u) and Josephus (w) intimate as if it was done at first meeting together; but it is not likely that Reuel would dispose of his daughter so suddenly to a stranger, though he might at once entertain an high opinion of him; nor would Moses marry a woman directly he had so slender an acquaintance with, so little knowledge of her disposition, endowments of mind and religion. The Targum of Jonathan says it was at the end of ten years; and indeed forty years after this a son of his seems to have been young, having not till then been circumcised, Exo 4:22. The author of the Life of Moses says (x), that he was seventy seven years of age when he married Zipporah, which was but three years before he returned to Egypt. This circumstance of Moses's marrying Reuel's daughter is confirmed by Artapanus (y) an Heathen historian; and also by Demetrius (z), and expressly calls her Sapphora, who he says was a daughter of Jother or Jethro; and likewise by Ezekiel the tragedian (a).

(u) De Vita Mosis, l. 1. p. 611. (w) Antiqu. l. 2. c. 11. sect. 2. (x) Chronicon Mosis, fol. 9. 1. (y) Apud Euseb. Evangel. Praepar. l. 9. c. 27. p. 434. (z) Ib. c. 29. p. 439. (a) lb. c. 28.

22. And she bare him a son, and he called his name Gershom,.... Which signifies a "desolate stranger"; partly on his own account, he being in a foreign country, a stranger and sojourner; but not by way of complaint, but rather of thankfulness to God for providing so well for him in it; and partly on his son's account, that when he came to years of maturity and knowledge, he might learn, and in which Moses no doubt instructed him, that he was not to look upon Midian as his proper country, but that he was to be heir of the land of Canaan, and which he might be reminded of by his name:

for he said, I have been a stranger in a strange land; so Midian was to him, who was born in Egypt, and being an Hebrew, was entitled to the land of Canaan; this looks as if he had been at this time some years in Midian.

23. And it came to pass in process of time that the king of Egypt died,.... According to Eusebius, Orus reigned in Egypt when Moses fled from thence, and that two more reigned after him, Acenchres and Achoris, who both died before the deliverance of the children of Israel; but according to Bishop Usher (b), this was the same king of Egypt under whom Moses was born, and from whose face he fled, who died in the sixty seventh year of his reign, Moses being now sixty years of age, and having been in the land of Midian twenty years; and it was about twenty years after this that he was called from hence, to be the deliverer of his people; for things are often put close together in Scripture, which were done at a considerable distance. And the intention of this notice of the death of the king of Egypt is chiefly to show that it made no alteration in the afflictions of the children of Israel for the better, but rather the worse:

and the children of Israel sighed by reason of the bondage; the severity of it, and its long duration, and seeing no way for their escape out of it:

and they cried, and their cry came up unto God; they not only sighed and groaned inwardly, but so great was their oppression, that they could not forbear crying out aloud; and such was the greatness and vehemency of their cry, that it reached up to heaven, and came into the ears of the Almighty, as vehement cries are said to do, whether sinful or religious; see Gen 18:20.

by reason of the bondage; which may either be connected with their "cry", that that was because of their bondage; or with the "coming" of it unto God, he was pleased to admit and regard their cry, because their bondage was so very oppressive and intolerable.

(b) Annal Vet. Test. p. 19. A. M. 2494.

24. And God heard their groaning,.... The petitions they put up to him with groans and cries:

and God remembered his covenant with Abraham, with Isaac, and with Jacob; that he would bring their seed out of a land not theirs, in which they were strangers, and were afflicted, into the land of Canaan, for an everlasting possession.

25. And God looked upon the children of Israel,.... With an eye of pity and compassion, and saw all the hardships they laboured under, and all the injuries that were done unto them:

and God had respect unto them; had a favourable regard to them; or "knew" (b) not only them, the Israelites, and loved them, and approved of them, and owned them as his own, all which words of knowledge sometimes signify; but he knew their sorrows and sufferings, and took notice of what was done to them secretly; see Exo 3:7.

(b) "et eognovit", Pagninus, Montanus, Junius & Tremellius, Piscator.

Next: Exodus Chapter 3

JFB

BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10)

there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.

2. the woman . . . bare a son, &c.--Some extraordinary appearance of remarkable comeliness led his parents to augur his future greatness. Beauty was regarded by the ancients as a mark of the divine favor.

hid him three months--The parents were a pious couple, and the measures they took were prompted not only by parental attachment, but by a strong faith in the blessing of God prospering their endeavors to save the infant.

3. she took for him an ark of bulrushes--papyrus, a thick, strong, and tough reed.

slime--the mud of the Nile, which, when hardened, is very tenacious.

pitch--mineral tar. Boats of this description are seen daily floating on the surface of the river, with no other caulking than Nile mud (compare Isa 18:2), and they are perfectly watertight, unless the coating is forced off by stormy weather.

flags--a general term for sea or river weed. The chest was not, as is often represented, committed to the bosom of the water but laid on the bank, where it would naturally appear to have been drifted by the current and arrested by the reedy thicket. The spot is traditionally said to be the Isle of Rodah, near Old Cairo.

4. his sister--Miriam would probably be a girl of ten or twelve years of age at the time.

5. the daughter of Pharaoh came down to wash herself at the river--The occasion is thought to have been a religious solemnity which the royal family opened by bathing in the sacred stream. Peculiar sacredness was attached to those portions of the Nile which flowed near the temples. The water was there fenced off as a protection from the crocodiles; and doubtless the princess had an enclosure reserved for her own use, the road to which seems to have been well known to Jochebed.

walked along--in procession or in file.

she sent her maid--her immediate attendant. The term is different from that rendered "maidens."

6–9. when she had opened it, she saw the child--The narrative is picturesque. No tale of romance ever described a plot more skilfully laid or more full of interest in the development. The expedient of the ark, the slime and pitch, the choice of the time and place, the appeal to the sensibilities of the female breast, the stationing of the sister as a watch of the proceedings, her timely suggestion of a nurse, and the engagement of the mother herself--all bespeak a more than ordinary measure of ingenuity as well as intense solicitude on the part of the parents. But the origin of the scheme was most probably owing to a divine suggestion, as its success was due to an overruling Providence, who not only preserved the child's life, but provided for his being trained in the nurture and admonition of the Lord. Hence it is said to have been done by faith (Heb 11:23), either in the general promise of deliverance, or some special revelation made to Amram and Jochebed--and in this view, the pious couple gave a beautiful example of a firm reliance on the word of God, united with an active use of the most suitable means.

10. she brought him unto Pharaoh's daughter--Though it must have been nearly as severe a trial for Jochebed to part with him the second time as the first, she was doubtless reconciled to it by her belief in his high destination as the future deliverer of Israel. His age when removed to the palace is not stated; but he was old enough to be well instructed in the principles of the true religion; and those early impressions, deepened by the power of divine grace, were never forgotten or effaced.

he became her son--by adoption, and his high rank afforded him advantages in education, which in the Providence of God were made subservient to far different purposes from what his royal patroness intended.

she called his name Moses--His parents might, as usual, at the time of his circumcision, have given him a name, which is traditionally said to have been Joachim. But the name chosen by the princess, whether of Egyptian or Hebrew origin, is the only one by which he has ever been known to the church; and it is a permanent memorial of the painful incidents of his birth and infancy.

11. HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)

in those days, when Moses was grown--not in age and stature only, but in power as well as in renown for accomplishments and military prowess (Act 7:22). There is a gap here in the sacred history which, however, is supplied by the inspired commentary of Paul, who has fully detailed the reasons as well as extent of the change that took place in his worldly condition; and whether, as some say, his royal mother had proposed to make him coregent and successor to the crown, or some other circumstances, led to a declaration of his mind, he determined to renounce the palace and identify himself with the suffering people of God (Heb 11:24-29). The descent of some great sovereigns, like Diocletian and Charles V, from a throne into private life, is nothing to the sacrifice which Moses made through the power of faith.

he went out unto his brethren--to make a full and systematic inspection of their condition in the various parts of the country where they were dispersed (Act 7:23), and he adopted this proceeding in pursuance of the patriotic purpose that the faith, which is of the operation of God, was even then forming in his heart.

he spied an Egyptian smiting an Hebrew--one of the taskmasters scourging a Hebrew slave without any just cause (Act 7:24), and in so cruel a manner, that he seems to have died under the barbarous treatment--for the conditions of the sacred story imply such a fatal issue. The sight was new and strange to him, and though pre-eminent for meekness (Num 12:3), he was fired with indignation.

12. he slew the Egyptian, and hid him in the sand--This act of Moses may seem and indeed by some has been condemned as rash and unjustifiable--in plain terms, a deed of assassination. But we must not judge of his action in such a country and age by the standard of law and the notions of right which prevail in our Christian land; and, besides, not only is it not spoken of as a crime in Scripture or as distressing the perpetrator with remorse, but according to existing customs among nomadic tribes, he was bound to avenge the blood of a brother. The person he slew, however, being a government officer, he had rendered himself amenable to the laws of Egypt, and therefore he endeavored to screen himself from the consequences by concealment of the corpse.

13–14. two men of the Hebrews strove together--His benevolent mediation in this strife, though made in the kindest and mildest manner, was resented, and the taunt of the aggressor showing that Moses' conduct on the preceding day had become generally known, he determined to consult his safety by immediate flight (Heb 11:27). These two incidents prove that neither were the Israelites yet ready to go out of Egypt, nor Moses prepared to be their leader (Jam 1:20). It was by the staff and not the sword--by the meekness, and not the wrath of Moses that God was to accomplish that great work of deliverance. Both he and the people of Israel were for forty years more to be cast into the furnace of affliction, yet it was therein that He had chosen them (Isa 48:10).

15. Moses fled from the face of Pharaoh--His flight took place in the second year of Thothmes I.

dwelt in the land of Midian--situated on the eastern shore of the gulf of the Red Sea and occupied by the posterity of Midian the son of Cush. The territory extended northward to the top of the gulf and westward far across the desert of Sinai. And from their position near the sea, they early combined trading with pastoral pursuits (Gen 37:28). The headquarters of Jethro are supposed to have been where Dahab-Madian now stands; and from Moses coming direct to that place, he may have travelled with a caravan of merchants. But another place is fixed by tradition in Wady Shuweib, or Jethro's valley, on the east of the mountain of Moses.

sat down by a well--(See on Gen 29:3).

16–22. the priest of Midian--or, "prince of Midian." As the officers were usually conjoined, he was the ruler also of the people called Cushites or Ethiopians, and like many other chiefs of pastoral people in that early age, he still retained the faith and worship of the true God.

seven daughters--were shepherdesses to whom Moses was favorably introduced by an act of courtesy and courage in protecting them from the rude shepherds of some neighboring tribe at a well. He afterwards formed a close and permanent alliance with this family by marrying one of the daughters, Zipporah, "a little bird," called a Cushite or Ethiopian (Num 12:1), and whom Moses doubtless obtained in the manner of Jacob by service [see Exo 3:1]. He had by her two sons, whose names were, according to common practice, commemorative of incidents in the family history [Exo 18:3-4].

23. the king of Egypt died: and the children of Israel sighed by reason of the bondage--The language seems to imply that the Israelites had experienced a partial relaxation, probably through the influence of Moses' royal patroness; but in the reign of her father's successor the persecution was renewed with increased severity.

Next: Exodus Chapter 3

Cross-references (118)

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 10

Verse 11

Verse 12

Acts 7:24–26

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25