Exodus 2

— Moses fled from the face of Pharaoh.] Though he could satisfy his own conscience in having killed the Egyptian, yet he had not received a commission from God to act publicly as the deliverer of the Israelites, and so could not well justify his action to Pharaoh: nor had he reason to expect, that God should protect him in an extraordinary manner, since his safety could be provided for at present by ordinary means; namely, by withdrawing from Egypt. Dr. Wells.

— the land of Midian.] A part of Arabia Petres, where some of Abraham’s posterity were settled, Gen. xxv. 2. Bp. Patrick. It lay upon the farther side of the two inlets to the Red Sea, to the east of the wilderness of Sin and Etham: about eight days’ journey from Egypt. The whole route was through a desert. Bryant.

— [or he said, I have been a stranger &c.] During his long exile, Moses was trained in the school of adversity for that arduous mission, which he had anticipated; and so became “very meek, above all the men which were upon the face of the earth,” Numb. xii. 3. And no man indeed had greater trials, or more occasion for meekness. And his humility was equal thereto: his backwardness afterwards to undertake that mission, for which he was destined from the womb, was no less remarkable than his forwardness before, Exod. iv. 10—13. Dr. Hales.

Chap. III. ver. 1. Now Moses kept the flock &c.] So Moses was taken from the sheepfold, as David was in aftertimes, to be the ruler of God’s people, Ps. lxxviii. 70. God’s power herein appeared the more wonderful, that He delivered His people from the Egyptian tyranny by one, that was contemptible, or rather abominable to that nation, namely a keeper of sheep. It can hardly be supposed, however, but that a person of Moses’s education would, during forty years, find some other employment besides that of keeping sheep. It is probable therefore, that the several arts and sciences, which he had been taught in his youth, he took care to cultivate and improve in this happy retirement. Bp. Patrick, Stackhouse.

— the mountain of God, even to Horeb.] Otherwise

Exodus 2:2

2.—and bare a son.] The entire account, which the book of Exodus delivers of the private life of Moses, for the eighty years which preceded his divine mission to deliver the Israelites, is contained in two short chapters: at his birth, the narrative with a beautiful simplicity notices the very natural circumstance, that “when his mother saw him that he was a goodly child, she hid him three months.” All that follows is plain and artless, full # CHAP. II.

Exodus 2:3

3.—she took for him an ark of bulrushes.] A little vessel or basket made of rushes: which she “daubed with slime and with pitch,” to keep out the water; and “laid in the flags by the brink of the river” Nile, that it might remain concealed, without being carried away by the stream, or that she might suckle the child in the night. Bp. Patrick. — an ark of bulrushes.] This ark was probably of the form of one of those boats, with which the river was always covered, and made like them of “bulrushes,” or flags of the papyrus, of which the Egyptians made their paper, and which grew particularly on the banks of the Nile. This papyrus was strong enough to hold out the water, and smooth enough to receive the “slime and pitch” with which it was smeared; and by its lightness fittest to swim with the child’s weight. The vessels of bulrushes, mentioned both in sacred and profane history, were no other than larger fabricks made of the papyrus, in the same manner as this ark of Moses. Dr. Waterland, Dr. Shaw.

Exodus 2:4

4. And his sister stood afar off.] The mother of Moses does not leave her child without a guardian. No tyranny can forbid her to love him, whom she is forbidden to keep. Her daughter’s eyes must supply the place of her arms. And if the weak affection of a mother were thus effectually careful, what shall we think of Him, whose love, whose compassion, is, as Himself, infinite? His eye, His hand cannot but be with us, even when we forsake ourselves. Moses had never a stronger protection about him, no, not when all his Israelites were pitched about his tent in the wilderness, than now when he lay an outcast, alone, upon the waters. No water, no Egyptian can hurt him. Neither father nor mother dare own him: and now God challenges his custody. When we seem most neglected and forlorn in ourselves, then is God most present, most vigilant. Bp. Hall. K 2 Before CHRIST about 1573. a Chap. 6. 20. Numb. 26.30. 1571. b Acts 7. 20. Hebr. 11. 32. Moses is found by Pharaoh’s daughter. Moses slayeth an Egyptian. Before CHRIST 1571.

Exodus 2:5

5.—to wash herself at the river.] Not for pleasure probably, but for purification; this being an ancient rite of religion in all ages, for persons to cleanse themselves by washing after any defilement. Bp. Patrick. The people of Egypt, especially the females, express their veneration for the Nile, in return for the benefits received from it, by plunging into it when it begins to overflow the country. It is probable, that when the daughter of Pharaoh bathed in the river, it was in compliance with some such custom, perhaps of an idolatrous kind. Irwin mentions a ceremony, which is observed by some of the Egyptian females, of going with singing and dances to solemnize the first visible rise of the Nile, and to bathe in the river. Harmer.

Exodus 2:8

8. And Pharaoh’s daughter said to her, Go. And the maid went &c.] Here we see an amazing concurrence of circumstances; and those of great moment, and highly interesting, which could not be the effect of chance. They were certainly brought about by that Divine Wisdom which can influence our hearts, and order our goings, and make us subservient to the will of God. Which often makes use of a series, and evolution of events, simple in themselves, and obvious, but wonderful in their texture, and combination, towards the accomplishment of His high decrees. Bryant.

Exodus 2:10

10.—she brought him unto Pharaoh’s daughter.] Who was a married woman, without children, according to the Jewish historian Josephus. Bp. Patrick.

—and he became her son.] Her adopted son. Accordingly she gave him a princely education; and caused him to be instructed “in all the wisdom of the Egyptians,” Acts vii. 22. Bp. Patrick. Josephus says, that he became a man of eminence among them; was made general and leader of their armies; and fought some battles with conduct and success. Shuckford. Thus did he find an asylum in the very palace of his intended destroyer; while his intercourse with his own family and nation was still most naturally, though unexpectedly, maintained: so mysterious are the ways of Heaven! And while he was instructed “in all the wisdom of the Egyptians,” and bred up in the midst of a luxurious court, he acquired at home the knowledge of the promised Redemption of Israel: and, “by faith in the RADERMAN CHRIST,” refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to have enjoyment of sinful pleasures for a season; esteeming the reproach of Christ

(or persecution for Christ’s sake) greater wealth than the treasure of Egypt: for he had respect unto the (future) recompense of the reward, or looked forward to a future state. Dr. Hales.

—Moses.] Which in the Egyptian language signifies one saved or drawn out of the water. Mo or Mon was the Egyptian for water. Calmet, Bryant.

Exodus 2:11

11.—when Moses was grown, that he went out &c.] Being now forty years old, Acts vii. 23, he was moved by God to go and acquaint himself more particularly with the condition of his brethren; and to own himself, more than he had hitherto done, to be one of them. Bp. Patrick. One of the noblest instances on record of despising popular opinion, when it opposes duty, is furnished in the conduct of Moses. He was in the highest credit in the court of Pharaoh, and enjoyed all the luxuries of Egypt. He had had intercourse with the Israelites, no doubt, in various shapes; and was well acquainted with the prophecies of Christ, from the times of Abraham, Isaac, and Jacob. He had that faith therefore, which all true Israelites had, in a promised Saviour: and in obedience to that faith he thought it his duty to break away from all the allurements of his splendid situation, and take his fortune with his poor oppressed countrymen. Many, no doubt, were the reproaches he suffered on this apparently strange choice. The wit and ridicule of Pharaoh’s court would undoubtedly be pointed against him; and all who heard of his leaving such advantages, for no consideration as it appeared, would deride his folly. Moses however considered these scoffs of the world as trials only of his faith: “he had respect unto the recompense of the reward; esteeming the reproach of Christ greater riches than the treasures in Egypt.” Gilgin. If we had Moses’s faith, we could not but make his choice. It is only our infidelity, that binds us to the world, and makes us prefer the momentary pleasures of sin unto that everlasting recompense of reward. Bp. Hall.

Exodus 2:12

12.—he looked this way and that way.] Though he knew he had a secret calling to deliver the Israelites, yet, because it was not publicly known, he carried himself warily in the business, and looked round about. Bp. Hall.

—he slew the Egyptian.] By comparing the two accounts of this matter here and in the Acts, it appears that the Israelite suffered wrongfully. For St. Stephen says, that Moses saw him “suffer wrong,” or, “treated injuriously.” The manner, as represented here, was,

He fleeth into Midian, and marrieth Zipporah. Before CHRIST 1531.

second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?

Exodus 2:16

16. — drew water.] See note on Gen. xxiv. 15; and xxix. 9.

Exodus 2:17

17. — Moses stood up and helped them.] Moses, when he may not in Egypt, will be doing justice in Midian. In Egypt, he delivers the oppressed Israelite: in Midian, the wronged daughters of Jethro. A good man will be doing good, wheresoever he is. His practice is a compound of justice and charity. As therefore evil dispositions cannot be changed by climate, no more will good. Bp. Hall.

Exodus 2:18

18. — Reuel their father.] The name of the priest of Midian was Jethro, Exod. iii. 1; so that either Reuel was his name as well as Jethro; or else Reuel was the father of Jethro, and therefore grandfather of these young women. Bp. Patrick. It is usual in Scripture to call the grandfather, father: see Gen. xxiv. 48, where Rebekah is called Abraham’s brother’s daughter: she was in fact his granddaughter. Bp. Kidder. See the note on Jer. xxvii. 7.

Exodus 2:19

19. — An Egyptian delivered us] So they took Moses to be from his speech and habit. Bp. Patrick.

Exodus 2:21

21. — he gave Moses Zipporah his daughter.] It may be made a standing observation, that the sacred authors do not relate all the particulars of a story, as other authors delight to do; but such only as are most material. We may therefore suppose that a great many things intervened, between Moses’s entrance into Jethro’s family, and his marriage to his daughter: especially considering that his children were so young at his return into Egypt after an absence of forty years. Stackhouse. This marriage of Moses was contrary to the usage of his forefathers, and of the Hebrews in general; and seems to intimate that he thought himself quite alienated from his countrymen. Bryant.

Exodus 2:22

22. — Gershom.] That is, a desolate stranger. Bp. Patrick. A stranger here. Calmet.

All this while Moses’s affection was not so tied to Midian, that he could forget Egypt. He was a stranger in Midian: what was he else in Egypt? Surely, either Egypt was not his home, or a miserable one; and yet, in reference to it, he calls his son “Gershom,” a stran-

Before CHRIST 1531. God respecteth the Israelites’ cry. Moses keepeth Jethro’s flock. Before CHRIST 1531. said, I have been a stranger in a strange land.

Exodus 2:24

24. And God heard their groaning, &c.] He favourably condescended to listen to their petition, which was the first step to their deliverance. He “remembered His covenant;” which gives the reason of His gracious condescension, because He was mindful of His ancient promises to their forefathers. He “looked upon them;” or, took notice of their affliction and hard labour. And He “had respect unto them;” and determined forthwith to effect their deliverance. Bp. Patrick.

“God doth not afflict willingly, nor grieve the children of men.” It is therefore reasonable to suppose, that the severe chastisement, which he caused the Israelites to undergo, was in consequence of some great national defection, such as that, of which they were in aftertimes guilty, and of which they had probably been guilty in Egypt, in neglecting His worship, and complying too much with the idolatrous customs of the country: and that it was accordingly designed to remind them of their sad degeneracy from the virtues of their ancestors; and so, in the phrase of the Prophet, to make them “look to Abraham their father, and to Sarah that bare them,” Isai. li. 2.

Or supposing them to have been not thus culpable, since “whom the Lord loveth, He chasteneth, and scourgeth every son whom He receiveth,” God may have permitted such calamities to befall His adopted people, the more to exercise their virtue, and patience, and resignation to the Divine will: the more to keep up a distinction between them and the Egyptians, which friendly usage might have destroyed: the more to prepare and make them willing to leave Egypt, when God should command them to depart: and the more to heighten the relish of their future deliverance, and to make them more thankful, more obedient to Him and His injunctions, on every remembrance of that “house of bondage,” wherein they had suffered so much, and been so long detained. Stackhouse.

In this history of Israel, here is consolation for the dren of Israel, and God † had respect unto them. # CHAP. III.