Exodus 2:1–25

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.

Exodus 2:1-10 1. And there went a man of the house of Levi, and took to wife a daughter of Levi. 1. Abierat autem vir ex domo Levi, et acceperat filiam Levi. 2. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. 2. Concepit autem mulier illa, et peperit filium; vidensque eum esse pulchrum, abscondit tribus mensibus. 3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink. 3. Et quia illum abscondere amplius non poterat, accepit ei arcam arundineam, et oblevit eam bitumine et pice, et reposuit in ca infantulum: exposuitque in carecto, juxta ripam fluminis. 4. And his sister stood afar off, to wit what would be done to him. 4. Stetit vero soror ejus eminus, ut cognosceret quid ei fieret. 5. And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side: and when she saw the ark among the flag's, she sent her maid to fetch it. 5. Porro descendit filia Pharaonis ut lavaret se in flumine: (deambulabant autem puellae ejus secus ripam fluminis:) et videns arculam in medio carecti misit ancillam suam quae illam tolleret. 6. And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' children. 6. Quumque aperuisset, vidit ipsum infantulum: et ecce, puer flebat: et miserta illius dixit, Hic ex pueris Hebraeorum est. 7. Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? 7. Tunc dixit soror ejus ad fili am Pharaonis, Ibone ut vocem tibi mulierem nutricem ex Hebraeis quae tibi lactet infantulum? 8. And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother. 8. Respondit ei filia Pharaonis, Vade. Profecta est igitur puella, et vocavit matrem pueri. 9. And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it. 9. Cui filia Pharaonis dixit, Tolle infantulum hunc, et lacta eum mihi, et ego dabo tibi mercedem. Tunc accepit mulier infantulum, et lactavit eum. 10. And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water. 10. Crevit autem infantulus, et adduxit eum ad filiam Pharaonis, cui factus in filium, et vocavit nomen ejus Moseh, dicens, Quoniam ex aquis extraxi eum. 1. And there went. I have preferred rendering the verb in the pluperfect tense (abierat, "there had gone") to prevent all ambiguity; for unless we say that Miriam and Aaron were the children of another mother, it would not be probable otherwise that this marriage was contracted after the passing of the edict. Aaron was three years old when Moses was born; and we may easily conjecture that he was brought up openly and securely. But there is no doubt but that the cruelty was greatest at its commencement. Therefore, if they were uterine brothers, there is no other explanation except to say that, by the figure called husteron proteron, he now relates what had happened before. But mention is only made of Moses, because it then first began to be criminal to breed up male infants. The Hebrews use the word for going or departing, to signify the undertaking of any serious or momentous matter, or when they put any proposal into operation. Nor is it superfluous for Moses to say that his father married a wife of his own tribe, because this double tie of kindred should have confirmed them in their attempt to preserve their offspring. But soon afterwards we shall see how timidly they acted. They hide the child for a short time, rather from the transient impulse of love than from firm affection. When three months had elapsed, and that impulse had passed away, they almost abandon the child, in order to escape from danger. For although the mother would have probably come next day, if he had passed the night there, to give him the breast, yet had she exposed him as an outcast to innumerable risks. By this example, we perceive what terror had taken possession of every mind, when a man and his wife, united to each other by close natural relationship, prefer exposing their common offspring, whose beauty moved them to pity, to peril of wild beasts, of the atmosphere, of the water, and of every kind, rather than that they should perish with him. But on this point different opinions are maintained: whether or not it would have been better to discharge themselves of the care of their child, or to await whatever danger attended its secret preservation. I confess, indeed, that whilst it is difficult in such perplexities to come to a right conclusion, so also our conclusions are apt to be variously judged; still I affirm that the timidity of the parents of Moses, by which they were induced to forget their duty, cannot advisedly be excused. We see that God has implanted even in wild and brute beasts so great instinctive anxiety for the protection and cherishing of their young, that the dam often despises her own life in their defense. Wherefore it is the more base, that men, created in the divine image, should be driven by fear to such a pitch of inhumanity as to desert the children who are intrusted to their fidelity and protection. The reply of those who assert that there was no better course in their desperate circumstances than to repose on the providence of God, has something in it, but is not complete. It is the chief consolation of believers to cast their cares on the bosom of God; provided that, in the meantime, they perform their own duties, overpass not the bounds of their vocation, and turn not away from the path set before them; but it is a perversion to make the providence of God an excuse for negligence and sloth. The parents of Moses ought rather to have looked forward with hope that God would be the safeguard of themselves and their child. His mother made the ark with great pains, and daubed it; but for what purpose? Was it not to bury her child in it? I allow that she always seemed anxious for him, yet in such a way that her proceedings would have been ridiculous and ineffectual, unless God had unexpectedly appeared from heaven as the author of their preservation, of which she herself despaired. Nevertheless, we must not judge either the father or mother as if they had lived in quiet times; for it is easy to conceive with what bitter grief they compassed the death of their child; nay, to speak more correctly, we can scarcely conceive what terrible agonies they suffered. Therefore, when Moses relates how his mother made and prepared an ark, he hints that the father was so overwhelmed with sorrow as to be incapable of doing anything. Thus the power of the Lord more clearly manifested itself, when the mother, her husband being entirely disheartened, took the whole burden on herself. For, if they had acted in concert, Moses would not have assigned the whole praise to his mother. The Apostle, indeed, (Hebrews 11:23,) gives a share of the praise to the husband, and not undeservedly, since it is probable that the child was not hidden without his cognizance and approval. But God, who generally "chooses the weak things of the world," strengthened with the power of his Spirit a woman rather than a man, to stand foremost in the matter. And the same reasoning applies to his sister, into whose hands his mother resigned the last and most important act, so that while Miriam, who, on account of her tender age, appeared to be exempt from danger, is appointed to watch over her brother's life, both parents appear to have neglected their duty. 2. And when she saw that he was a goodly child. There is no doubt but that God had adorned him with this beauty, in order the more to influence his parents to preserve him; as it sometimes happens that, when God sees his people slow in the performance of their duty, he spurs on their inactivity by allurements; although it appears from the testimony of the Apostle, that this was not their only motive to have pity on him, but that it was the prop, as it were, of their weak faith; for he tells us (Hebrews 11:23) that "by faith Moses was hid three months of his parents." If any object that faith and regard for beauty are things not only very different but almost contrary to each other, I reply, that by the wonderful compassion of God, it comes to pass that the very impediment which might darken faith becomes its assistant, though it ought indeed to rest upon the promises alone. Therefore, if faith had shone purely and brightly in their hearts, they would have cared nothing for his beauty; on the other hand, unless the promise had had its power, nay, unless it had occupied the first place, there was no such efficacy in the goodliness of his appearance as would have led them willingly to hazard their lives. We conclude, then, that, since they had good hopes of the deliverance promised to them, their courage was increased by the additional motive of his beauty, and that they were so attracted to pity, that all obstacles were overcome. Thus does God ordinarily work, leading his people in their darkness like the blind, when they are wavering through ignorance and weakness of heart. In fine, the love which his beauty awakened was so far from being a part of faith, that it deservedly detracts from its praise; but God, who, in his wonderful wisdom, makes all things to work for the good of his chosen ones, sustained and strengthened their tottering faith by this support. 4. And his sister stood afar off. It is probable that this was Miriam. [26] By the fact of her standing to watch what became of him, it appears that his parents had some hope remaining, though it was but small. For it is scarcely doubtful but that whatever Egyptian had come that way would have been his executioner, as well from the command of the king as from the general hatred of the nation against the Hebrews. It seems, then, that Miriam was set by her parents to watch, rather to witness her brother's murder, than to provide for the safety of the child. But, since we have just seen that, in the darkness of sorrow and despair, some sparks of faith still survived, the mother, exposing her little one on the river's side, did not abandon all care of him, but desired to commend him to the mercy of any passer-by, and therefore stationed her daughter afar off to act as circumstances arose. For, if she had heard that the child still lay there at night, she would have come secretly to give him the breast. This determination, however, as is often the case in times of perplexity and trouble, was vain, though God miraculously stretched forth his hand for the child's preservation. For there can be no question but that his secret providence brought the king's daughter to the river, who had the courage to take up the child and to have it nursed; and that he, too, influenced her mind to the kind act of saving its life, -- in a word, that he controlled the whole matter. Indeed, all pious persons will confess that he was the author of her great and uninquisitive kindness in not taking more pains to learn who were the child's parents, and why a nurse offered herself so immediately, which circumstance might have naturally awakened suspicion. Thus it did not happen without many miracles that the child escaped safely from the ark. Scoffers would say that all occurred accidentally; because perverse delusion has possession of their minds, so that they are blind to the manifest works of God, and think that the human race is governed by mere chance. But we must hold fast to the principle, that whilst God rules all men by his providence, he honors his elect with his peculiar care, and is watchful for their deliverance and…

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.

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.

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.

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."

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.

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.

[159] Exod. ii. 5. Pharaoh’s daughter became the mother of Moses, which typified the calling of the Gentile church, that is naturally the daughter of Satan, the spiritual Pharaoh, which becomes the church of Christ, and so his mother; and also is to represent that all the saints of which the whole church consists, are naturally the children of the devil, that by conversion become the spiritual mother of Christ, as Christ says that whosoever shall do the will of his Father which is in heaven, the same is his mother, &c. The whole church, which is often represented as the mother of Christ, is in her constituent parts naturally an Egyptian, and the daughter of Pharaoh. She found Moses when she came down to wash herself in the river. The river here represents the Holy Ghost, and the washing is the washing of regeneration, by which souls are brought to Christ, which is signified by baptism, by which their admission into the Christian church is declared and sealed. Pharaoh’s daughter is more than once made use of in Scripture, to signify the church, especially the Gentile. So was Pharaoh’s daughter that became Solomon’s wife, for the church is figuratively both the wife and mother of Christ. [384] Exod. ii. 5. Pharaoh’s daughter came to Moses herself, into the same river into which Moses was cast. So, if we would find Christ, and be the spiritual mother of Christ, we must die with Christ, be made conformable to his death, be buried with him by baptism; must die to sin; must be crucified to the world, and die to the law, and be willing to suffer affliction and persecution with him. By such mortification and humiliation is the soul washed in the river into which Christ was cast.

[439] Exod. ii. 6. “And behold, the babe wept.” As Moses, in the water, was a type of the church in affliction, so his weeping a little before he is taken out of the water, seems to be typical of the spirit of repentance, mourning, and supplications often spoken of in the prophets, given to the church a little before her deliverance from adversity.

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 Exodus 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 Exodus 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 1 Chronicles 4:18 she is called Jehuditha. (s) Antiqu. l. 2. c. 9. sect. 4.

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, Acts 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, Acts 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)

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 Isaiah 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, Hebrews 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.

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 2 Corinthians 8:1. (e) "collocata fuerat", Vatablus. (f) "Stiterat sese", Junius & Tremellius, "stitit sese", Piscator, Drusius.

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, 1 Chronicles 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.

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.

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)

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 Exodus 2:1.

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.

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, 2 Samuel 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.

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

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.

Exodus 2:11-15 11. And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren. 11. Factum autem est diebus illis, quum adolevisset Moses, ut egrederetur ad fratres suos, et vidit onera ipsorum, viditque virum Aegyptium percutientem quendam Hebraeum ex fratribus suis. 12. And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand. 12. Tunc respexit hue et illuc, et videns quod nemo adesset, percussit Aegyptium, atque abscondit in arena. 13. And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy follow? 13. Et quum egressus esset postridie, ecce, duo viri Hebraei rixabantur: tunc dixit malefico, Quare percutis propinquum tuum? 14. And he said, Who made thee a prince and a judge over us? Intendest thou to kill me, as thou killedst the Egyptian? and Moses feared, and said, Surely this thing is known. 14. Qui respondit, Quis te constituit principem, et judicem super nos? an ut me occidas tu loqueris, sicut occidisti Aegyptium? Itaque timuit Moses, ac dixit, Certe innotuit haec res. 15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well. 15. Pharao etiam audito hoc sermone, quaerebat interficere Mosen. Et fugiens Moses a facie Pharaonis mansit in Madian, seditque juxta puteum. 11. And it came to pass in those days, when Moses was grown. Now did that faith which the Apostle celebrates begin to shew itself, when Moses, despising the pleasures and riches of the Court, chose rather to suffer the reproach of Christ, than to be accounted happy apart from companionship with the chosen people. Nor was it only love for his nation, but faith in the promises, which induced him to undertake this charge, by which he knew that he should incur the hatred of all the Egyptians. For although he did not immediately resign his wealth, and honorable station, and influence, and power, this was, as it were, the preparation for divesting himself of all these deceitful allurements. Whence the Apostle says, "he refused to be called the son of Pharaoh's daughter." (Hebrews 11:24.) There is certainly no doubt but that he avowed his desire to return to his true and natural kindred, from whom he had been separated: for we gather from the context, that he did not come to see his brethren only to pity their estate, but to bring them some consolation, and even to share their lot. Nor was the Court so near that he could daily visit them in his ordinary walk. And it is said that "he went out the second day." Therefore, he privately withdrew himself from the Court, or, having asked permission, preferred to expose himself to enmity, rather than not discover his affectionate regard to his people. But he relates that he looked on their burdens, or troubles, so that their unjust oppression must have naturally aroused him to give them help. He adds, too, another motive, that he "saw an Egyptian smiting an Hebrew." It is probable that they were harshly treated by their taskmasters if they were slow in their work, and since they were given over to the will of wicked men, that every one might exercise the same cruelty upon them with impunity. 12. And he looked this way and that way. Hence it more evidently appears that Moses came with the design of succouring his unhappy brethren, and of relieving and aiding them with his help, since, by killing the Egyptian, he avenged the injury done indeed to an individual, but having a bearing on the whole nation. But although he was inspired by the Holy Spirit with special courage for the performance of this act, still it was accompanied with an infirmity, which shews that he did not undertake without hesitation what he yet, knew to be his vocation. For Stephen (Acts 7:25) bears witness that Moses was not impelled by a rash zeal to stay the Egyptian, but because he knew that he was divinely appointed to be the avenger and deliverer of his nation. Still he looked about to see whether any one saw him, and dared not punish the wrong-doer, except by a secret blow. Thus we perceive that he was not altogether so bold as he should have been, and that he had to strive against his timidity. Again, we gather from his hesitation that his faith was weak, so that we must not suppose that it was thus praised by the Apostle because it was absolutely perfect. In the first place, then, let us conclude that Moses did not rashly have recourse to the sword, but that he was armed by God's command, and, conscious of his legitimate vocation, rightly and judiciously assumed that character which God assigned to him. Thence it follows, that private persons would act improperly, and would be by no means countenanced by his example, if they sought to repress wrong by force and arms. Thus far we should imitate Moses in rendering aid to the suffering and oppressed, as far as our means go, and in caring not to incur the ill-will of the wicked, when we oppose ourselves to their oppressions; but we must leave it to the judges, who are invested with public authority, to draw the sword of vengeance. If these do not afford their aid to the innocent when they are unjustly treated, all we can do is to murmur; as not even Moses would have been allowed to proceed further, unless he had been the appointed avenger and deliverer of the people. As to the fear, by which he betrayed his pusillanimity and his present unpreparedness for fulfilling his office, let us learn that the obedience of the saints, which is stained by sin, is still sometimes acceptable with God through mercy; and therefore, although the weakness of the flesh is a draw-back to us in the performance of our duty, still let us cease not to struggle against it; for our assurance of this ought to have no small effect in animating us, when we are persuaded that there is pardon ready for our hesitation, if we do not yield to it. 13. Behold, two men of the Hebrews. This perseverance shews that Moses was firm and determined in his design of returning to his brethren, and abandoning the Court; and that he had advisedly renounced its splendor, its wealth, and comforts, although he was by no means ignorant of the miseries to which he exposed himself, and how painful and disagreeable, nay, how ignominious a condition awaited him. Wherefore we need not wonder if the Apostle says, that he chose "rather to endure the reproach of Christ," "and to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season." (Hebrews 11:25, 26.) Besides, the sad sight of the tyrant's violence and of the burdens by which his brethren were oppressed, was anything but an obstacle to his proceeding, because, being prepared by the hope of future recompense to bear the cross, he was superior to present fear. But he does not assume, as before, the character of a judge; but performs a duty, which the law of charity demands of every one, addressing the men who strove together as a peace-maker, and exhorting them both to be reconciled, though he especially blames the wrongdoer. This was not peculiar to Moses, but the common duty of all believers, when the innocent are harshly treated, to take their part, and as far as possible to interpose, lest the stronger should prevail. It can scarcely be done without exasperating those who are disposed to evil; but nothing ought to allow us to be silent, while justice is violated by their forwardness. For in this ease, silence is a kind of consent. Yet Moses reproves moderately, and in kind terms, the man who had assaulted his brother; because he does not so much wish to reproach him with the greatness of his fault, as to find the means of calming his ferocity. 14. Who made thee a prince? No wonder if the headstrong and wicked man repels angrily this mild admonition; for thus are those, who are disposed to injustice, accustomed to rage as soon as they are reproved, and to drive away good advisers with contumely. And certainly it is an uncommon virtue to acknowledge our faults, and patiently to submit to correction. For in proportion to a man's evil disposition, and to the greatness of his offense, is his rage under admonition, and his violence in altercation; wherefore, whoever undertakes to restrain the wicked must expect to meet with these indignities. Still, we may understand from the petulance of this individual how perverse were the minds of the whole nation. On this account Stephen says that Moses was refused by his own nation, and accuses them all of ingratitude. (Acts 7:35.) But, without being too hard on this people, we learn from this example how rude is the nature of those whom God has not tamed; for their perverseness as firmly repels correction, as an anvil repels the blow of a hammer. When, therefore, they are so stubborn that though ten times reproved they are still hardened, no wonder if God deals with them more roughly, as he declares he will do by the mouth of David. (Psalm 18:27.) Lest we should experience this, let us submit to his rod in time; and since this is not given to all, let us entreat him to make us truly teachable. For what shall we gain by kicking against the pricks? Moreover, a kind of brutal fierceness accompanies this perverseness, as is again seen in this instance. The vile and abject slave asks Moses, Who made him a judge over the Hebrews? as if he, and all his race, were not exposed to universal contumely. If the lowest of the Egyptian rabble had struck him a blow, he would not have dared to murmur; yet he rages as imperiously against this mild admonition, as if he were free from all subjection. What follows is even worse, "Intendest thou to kill me, as thou killedst the Egyptian?" He ought to have received Moses as if he had been an angel of God, on account of such a proof of his zeal and piety; but, turning the benefit into an accusation, he not only hatefully taunts him with what it would have been just to praise, but even threatens him. Meantime, we cannot doubt but that the holy man must have been racked by a sore temptation, when he finds such barbarity in his nation. He knew, indeed, that the Egyptians would have been his professed enemies, if the matter had got abroad; but he never could have expected such an unworthy return from his brethren, whose misery he desired to relieve; and therefore it was a proof of incredible strength of purpose to surmount such an obstacle. 15. Now when Pharaoh heard. Moses acknowledges his fear, though it was not sufficient to withdraw him from the work to which he was called. We said before, that his zeal was mingled with infirmity, but yet prevailed; so that he performed the duty entrusted to him manfully, yet at the same time timidly. But this is another proof of his firmness, that he is not ashamed of what he had done, so as to endeavor to appease the king, but he betakes himself to exile; nor is he so alarmed in this critical time as to sink down in helplessness or despair, but he departs into the land of Midian, and prefers wandering in the Desert, to a reconciliation with the enemies of the chosen people. But although God appears by this circuitous course to decline from his purpose of delivering them, yet he marvelously carries on His work. We have already sufficiently perceived that Moses was certainly not yet ripe for the arduous contests which awaited him; that, having been brought up delicately and luxuriously in the Court, he was not yet accustomed to the great and continual anxieties of which the sequel of the history will shew him the conqueror. Therefore God in a manner withdrew him, that he might gradually render him fit and equal to undertake so difficult a task. For the experience of forty years in such a laborious and ascetic mode of life, did not a…

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.

Exodus 2:16-22 16. Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock. 16. Erant autem sacerdoti Madian septem filiae, quae venerunt, et hauserunt, impleveruntque canales, ut potarent oves patris sui. 17. And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock. 17. Et venerunt pastores qui repulerunt eas: et surgens Moses auxiliatus er ipsis, potavique oves illarum. 18. And when they came to Reuel their father, he said, How is it that ye are come so soon to-day? 18. Et quum venissent ad Bethuel patrem suum, dixit ille, Quare hodie tam cito rediistis? 19. And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock. 19. Responderunt, vir Aegyptius liberavit nos e manu pastorum, atque etiam hauriendo hausit nobis, et praebuit potum ovibus. 20. And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread. 20. Dixit ille ad filias suas, Et ubi est ille? Quare sic dereliquistis virum? Convocate eum ut comedat paneum. 21. And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter. 21. Et consensit Moses habitare cum viro illo, qui dedit Sephoram filiam suam Mosi. 22. And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land. 22. Quae quum peperisset filium, vocavit nomen ejus Gerson, dicens, Peregrinus sum in terra aliena. 16. Now the priest of Midian. The profane would attribute this meeting to good fortune, whereas God affords us in it a striking picture of his providence, in thus with an outstretched hand directing the steps of his servant. Those damsels were in the habit of coming daily to the well; and Moses sat down to ask for hospitality at the waterside, whither in a dry country the inhabitants were likely to flock in the evening. But it was by no means due to chance that he came so opportunely to render assistance to the damsels, and that Jethro so hospitably invited him; but God was the guide of his wandering servant's way, not only to obtain for him a resting-place for a day, but a comfortable habitation even to the close of his exile. For Jethro (whose title shews that he was of some dignity amongst his people) not only engaged his services, but chose him for his son-in-law. Although the occupation of a shepherd was a humble one, yet there was no little consolation in this high connection. All are not agreed about the word khn, cohen [29] The Chaldee paraphrast badly translates it "Prince," because it does not accord with the fact that the shepherds of the country were at variance with his daughters. Nor is it more probable that a rich and chief man would have been without servants, so as to be obliged to expose his daughters daily to the insults and quarrels of the shepherds. I think, then, that he was a priest (sacrificum,) which is the opinion most generally received. But the question is, whether he worshipped false gods, or the one true God? and certainly many probable reasons lead us to conclude, that he did not sacrifice to idols; because Moses could scarcely have been persuaded, not merely to live in a house which was defiled by foul unrighteousness, but even to marry into it. Besides, hereafter, many indications of piety will appear in the language of Jethro. Although, as almost the whole world had then fallen into many corrupt practices, it seems likely to me that his priesthood was in some measure corrupted. In the time of Abraham, Melehizedek was the only priest of the living God. Abraham himself was extricated from a deep abyss of idolatry into which his family was plunged. It was, then, hardly possible that the Midianites should have retained the pure worship; and indeed it is plain from other passages, that they were joined to idols. After duly weighing all these points, nothing occurs to me as more probable, than that under the priesthood of Jethro the true God was worshipped, according as tradition had revealed Him, but not purely; because religion was at that time everywhere contaminated by diverse superstitions. But there is some difference between idolatry and the impure worship of God, corrupted in some respects. I say, then, that they were worshippers of the true God, because they had not entirely departed from the principles of His religion, although they had contracted some defilement from the stinking puddles of error which had gradually crept in. There is also another question among interpreters as to the name "Jethro." Those who think Bethuel [30] was a different person from Jethro, are easily refuted; for it is quite evident, that Moses in the next chapter speaks of the same person, though under another name. Nor would it agree with the mention of his marriage, that the name of the father should be altogether omitted; and it is a forced construction to suppose, that in such immediate connection two persons should be spoken of as in the same degree of relationship. Again, if Jethro was the son of Bethuel, living in the same house, he would have been a member of the family, but not its head, and therefore Moses would not be said to have fed his flock. Besides, it is probable that Hobab (who will be afterwards called the son of Bethuel, Numbers 10:29) was the brother-in-law of Moses, i e., the brother of his wife; from whence we collect, that Jethro, as is not unusual, had two names. For it is absurd to think that it is Hobab whom Moses here calls Jethro, and an unreasonable invention. We shall hereafter see that Jethro came into the Desert to congratulate Moses; but it is related in the same place that he "let him depart;" and certainly it would not have been kind to press a man bowed down by age to accompany him on his long journey. For if he was older than Moses, he was scarcely less than ninety; and what sense would there have been in promising a decrepit old man the reward of his labor, after they should reach the land of Canaan? But the whole controversy is put an end to in one word; because Moses writes that Jethro returned home, but that Hobab was persuaded to listen to his earnest requests, and to remain with him. Nothing can be more probable than that the old man Bethuel, who was unequal to bear the fatigue of a long journey, returned straight home, having left his son behind with Moses, to be to him "instead of eyes," and to guide them on their way. 18. And when they came to Reuel [31] I do not think any blame attaches to the daughters of Bethuel for not offering hospitality to Moses, because young women should be modest, and it would have been an act of too great forwardness to invite an unknown foreigner, without acquainting their father. But God inspires the heart of their father with gratitude, so that he desires him to be sent for. Moses, therefore, is brought from the well, and finds a home in which he may live comfortably, and is treated with kindness on account of his matrimonial alliance. And certainly there was need of some alleviation for his manifold cares and sorrows; since it was a hard trial, which would not only pain him greatly, but would have altogether overwhelmed him in despair unless the holy man had been supported in some way in enduring his forty years' exile. We may easily conjecture from our own feelings how great must have been the weariness of so tedious a delay, especially when he saw that the flower of his age was past, and that his strength was failing, so that he would be afterwards but little fitted for activity. It was, therefore, difficult for him to be intent on that vocation, which might seem to be obsolete, and abrogated in this period of forty years. These heavy troubles and anxieties are in some degree mitigated, but yet not so completely as to prevent the recurrence of many opposing thoughts. Wherefore God's grace is more astonishing, which kept him peaceful and calm in the midst of so many cares, so that, in expectation of the unknown time, he should be content with his mean and humble lot, and stand in daily preparation to perform the part of a deliverer. As to the word y'l, [32] yal, the Jews themselves are not agreed: many think that it merely expresses consent; others take it to mean "to swear." And perhaps Bethuel was unwilling to give his daughter to an unknown guest, unless he bound himself by an oath to live there, as otherwise it might be feared that Moses might take away his wife elsewhere. Thus the marriage-vow was a promise to remain. Thence we see the integrity of that age, that the sanction of an oath, through reverence to the name of God, was so strong, that both were contented with this bond. 22. He called his name Gershom. I do not approve of their view who think this was a name of congratulation to alleviate the pain of banishment, but rather imagine that Moses gave this name to his son, as well to remind himself as his father-in-law and his wife, that he sought a country elsewhere, and that there he was but a sojourner. Nor is there any objection in his promise to his father-in-law to remain, because he did not so bind himself as to shake off or break the yoke of his divine vocation. It was only a provision to this effect, that Moses should not lightly forsake the home where he was so kindly welcomed. It is not credible that he was silent as to the cause of his exile: in the first place, to avert the suspicion of wrong-doing, and in witness of his innocence; and secondly, that he might proclaim the peculiar favor with which God had honored the people of Israel. Wherefore, in the name of his son, he would set before himself an unceasing memorial, by which he might be kept, alive to the hope of redemption; for he declares that land, in which he had found apparently a peaceful resting-place, and a pleasant home, to be "strange" to him. Nor does he compare Midian with Egypt, for he was but a sojourner in either land; but wherever he may dwell, he declares himself a stranger, until he should obtain the inheritance which God has promised. And, indeed, it would have been absurd to call that land, where he had found a settled home, a foreign land, in reference to Egypt, especially since the Apostle bears testimony that he had left that land under the influence of faith. (Hebrews 11:27.) In fine, we see that he sought for a means of cherishing and at the same time of testifying his faith, when he professed that he was a sojourner in a foreign land. Footnotes: [29] khn. This verb does not occur in Hebrew in its primary conjugation (kal), but is found in Arabic, where it signifies to draw nigh. Hence the noun, being of the form of the present participle, means in strictness one who draws nigh; and in usage a priest who draws nigh to God; a prince who draws nigh to the sovereign; or, sometimes the sovereign's guards, ministers, or near kinsmen. [30] See [2]note on ver. 18. In the French version he is always called Raguel. [31] In the Latin Geneva editions of 1573 and 1617, this name is printed, through the whole commentary on the chapter, Bethuel; but in the commentary on Numbers 10:29, Reuel; whilst A V. has Reuel here, and Raguel in Numbers. In Hebrew, the name in both cases is Reuel; but the Hebrew having no equivalent in either the Greek, Latin, or English alphabet, its occurrence has occasioned a dissimilar orthography of several proper names in different translations, or sometimes in the same translation, according as the translator happened to substitute for it a or o, or to omit it altogether. The LXX. seems to have been induced by mere similarity of shape to substitute g for it in the middle of words, where a consonant seemed desirable. As to the person here spoken of, the relation of each to Moses is designated by the same word chtn; viz., Jethro in Exodus 3:1, and 18; Hobab in Judges 4:11; and Reuel (probably) in Numbers 10:29; whilst Zipporah use…

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.

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.

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).

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).

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].

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, Acts 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, Hebrews 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, Leviticus 24:11, though others say it was Dathan (f). (e) Shalshalet Hakabala, fol. 5. 2.((f) lbid.

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 Acts 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.

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 Acts 7:26. (h) Targum Jon. & Jarchi in loc. Shemoth Rabba, sect. 1. fol. 91. 4. Shalshalet Hakabala, fol. 5. 2. Pirke Eliezer, c. 48.

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, Hebrews 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 Acts 7:27. See Gill on Acts 7:28. See Gill on Acts 7:29.

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 Exodus 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, Genesis 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, Numbers 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 Genesis 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.

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 Genesis 29:9. (r) Ut supra, (Apud Euseb. Praepar. Evangel. l. 9. c. 27.) p. 434.

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.

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 Numbers 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.)

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.

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.

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, Exodus 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.

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.

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.

Exodus 2:23-25 23. And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried; and their cry came up unto God, by reason of the bondage. 23. Accidit autem diebus illis multis, mortuus est rex Aegypti: et suspiraverunt filii Israel propter opus, et vociferati sunt: ascenditque clamor eorum, ad Deum propter opus. [33] 24. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. 24. Et audivit Deus clamorem eorum, recordatusque est Deus pacti sui cum Abraham, Isaac, et Jacob. 25. And God looked upon the children of Israel, and God had respect unto them 25. Viditque Deus filios Israel, et cognovit Deus. 23. And it came to pass in process of time. [34] He uses the demonstrative pronoun to mark the forty years in which God kept his servant in suspense, as if he had forsaken him. By adding "many," he expresses the approaching end of the interval. When, therefore, he had reached his eightieth year, and had married and grown old in the land of Midian, the intolerable cruelty of their tyrannical masters extorted new sighings and cries from the children of Israel; not that they began then first to grieve and lament, but because they became more alive to their woes, and their duration made them to be felt more acutely. We know that the hope of a happier issue is soothing to our woes; and the hope that some one more kind would succeed the dead tyrant, in some measure softened the misery of the afflicted people. But when the change of kings in no wise lightened their oppression, their sorrow was increased, and forced them to cry out more loudly than before. Thus, then, I understand the words of Moses, that when the tyrant was dead, the children of Israel were not treated more humanely, and therefore cried out more vehemently. Although it is not likely, I think, that the Pharaoh who had at first afflicted them with burdens and taxes, and had commanded their children to be killed, lived till this time; because in that case he would have reigned more than eighty years, which is not usual. Before the birth of Moses, the Israelites had already been sorely oppressed for many years. Nor had (the king) proceeded at once to so great an atrocity as to command all the males to be killed; but when he found that his cruel edicts availed nothing, he advanced to this extremity. From the birth of Moses until the time here spoken of, about eighty years had passed; and hence we may suppose that, before their deliverance drew near, there had been one or more successive kings. When these various changes of circumstances left the condition of the people unchanged, or even made it worse, extreme necessity drew forth this unwonted lamentation, and despair itself drove them to pray, not that there had been an entire neglect of supplication to God before, but because they looked also in other directions, until all earthly means being entirely cut off, they were forcibly drawn to seek in earnest for help from above. From this example we learn that, although the pressure of our tribulations weighs us down with sorrow and pain, yet that our prayers are not straightway directed to God, and that much is required to stimulate our sluggish hearts. Moses also infers that it was no wonder if God's assistance was not earlier afforded, since the children of Israel were stupified in their misery. Let this example, then, teach us to flee to God at once, in order that he may make haste to bestow his grace. And their cry came up. Moses magnifies the mercy of God by this circumstance, that he took not vengeance on their slowness, as it deserved, but graciously inclined to their tardy cries. In fact, we may observe in this history what is described in Psalm 106, that the most stubborn and hard-hearted in their extremity turn their prayers at length to God, rather from the exceeding greatness of their trouble than from the well-regulated exercise of faith. He says, "by reason of the bondage;" because it is the attribute of God to succor the oppressed, to deliver the captives, and to raise up them that are brought low; and this office he constantly performs. As to what is added, that "God remembered his covenant," it is the explanation of the cause why he heard their groaning, viz., that he might ratify his gratuitous promise made to Abraham and his descendants. He expressly mentions the three patriarchs, because God lodged his covenant with them, that it might continue firm for perpetual generations. And, indeed, since God is inclined towards us to help us of his own free mercy, so he offers himself, and invites us voluntarily; and therefore confidence in prayer must only be sought for in his promises. Thus the copula here should be resolved into the illative particle, that "God heard their groaning, because he remembered his covenant." How far remembrance is possible with God, we must learn from its contrary. God is said to forget when he does not really and openly appear, and stretch forth his hand to help; therefore, when we say he "remembers," we mark our apprehension of his aid; and both expressions have relation to effect. In the same way he is said "to behold," and its opposite, "to turn his back," because we then perceive that he beholds us when he actually succours us. Footnotes: [33] Vel, a servitute. [34] The Commentary here refers to Calvin's Latin Translation.

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

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 Genesis 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.

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.

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 Exodus 3:7. (b) "et eognovit", Pagninus, Montanus, Junius & Tremellius, Piscator.