
Text -- Exodus 2:11-25 (NET)




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Wesley: Exo 2:11 - -- He looked on their burdens as one that not only pitied them, but was resolved to venture with them, and for them.
He looked on their burdens as one that not only pitied them, but was resolved to venture with them, and for them.

Wesley: Exo 2:12 - -- Probably it was one of the Egyptian task - masters, whom he found abusing his Hebrew slave. By special warrant from heaven (which makes not a preceden...
Probably it was one of the Egyptian task - masters, whom he found abusing his Hebrew slave. By special warrant from heaven (which makes not a precedent in ordinary cases) 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.

Wesley: Exo 2:14 - -- He challengeth his authority; Who made thee a prince? - A man needs no great authority for giving a friendly reproof; it is an act of kindness; yet th...
He challengeth his authority; Who made thee a prince? - A man needs no great authority for giving 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 are sick of good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a word 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; but they stood in their own light, and thrust him away. Act 7:25, Act 7:27.

Wesley: Exo 2:14 - -- See what base constructions malice puts upon the best words and actions. Moses, for reproving him, is presently charged with a design to kill him.
See what base constructions malice puts upon the best words and actions. Moses, for reproving him, is presently charged with a design to kill him.

Wesley: Exo 2:15 - -- God ordered this for wise ends. Things were not yet ripe for Israel's deliverance. The measure of Egypt's iniquity was not yet full; the Hebrews were ...
God ordered this for wise 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 farther fitted for the service, and therefore is directed to withdraw for the present, till the time to favour Israel, even the set time, come. God guided Moses to Midian, because the Midianites were of the seed of Abraham, and retained the worship of the true God; 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, which, that he might do the better, he now had opportunity of acquainting himself with it. Hither he came, and sat down by a well; tired and thoughtful, 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.

Wesley: Exo 2:17 - -- This be did, because wherever he was, as occasion offered itself, he loved to be doing justice, and appearing in the defence of such as he saw injured...
This be did, because wherever he was, as occasion offered itself, he loved to be doing justice, and appearing in the defence of such as he saw injured. He loved to be doing good: wherever the Providence of God call 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.

Wesley: Exo 2:18 - -- Reul or Raguel (see Num 10:29,) seems to have been their grandfather and father of Hobab or Jethro, their immediate father.
Reul or Raguel (see Num 10:29,) seems to have been their grandfather and father of Hobab or Jethro, their immediate father.

Wesley: Exo 2:22 - -- That is, A stranger there. Now this settlement of Moses in Midian was designed by Providence. To shelter him for the present; God will find hiding pla...
That is, A stranger there. Now this settlement of Moses in Midian was designed by Providence. To shelter him for the present; God will find hiding places for his people in the day of their distress. It was also designed to prepare him for the services he was farther designed to. His manner of life in Midian, where he kept the flock of his father - in - law would be of use to him, to inure him to hardship and poverty; and to inure him to contemplation and devotion. Egypt accomplished him for a scholar, a gentleman, a statesman, a soldier, all which accomplishments would be afterwards of use to him; but yet lacketh he one thing, in which the court of Egypt could not befriend him. He that was to do all by divine revelation must know, what it was to live a life of communion with God, and in this he would be greatly furthered by the 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. Those that know what it is to be alone with God, are acquainted with better delights than ever Moses tasted in the court of Pharaoh.

And after him, one or two more of his sons or successors.

Wesley: Exo 2:23 - -- Probably the murdering of their infants did not continue, that part of their affliction only attended the birth of Moses, to signalize that. And now t...
Probably the murdering of their infants did not continue, that part of their affliction only attended the birth of Moses, to signalize that. And now they were content with their increase, finding that Egypt was enriched by their labour; so they might have them for their 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 as cruel to Israel as his predecessors.

Wesley: 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 ...
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. But before God unbound them, he put it into their hearts to cry unto him. It is a sign God is coming towards us with deliverance, when he inclines us to cry to him for it.

Wesley: Exo 2:24 - -- That is, he made it to appear that he took notice of their complaints. The groans of the oppressed cry loud in the ears of the righteous God, to whom ...
That is, he made it to appear that he took notice of their complaints. The groans of the oppressed cry loud in the ears of the righteous God, to whom vengeance belongs; especially the groans of God's children, the burdens they groan under, and the blessings they groan after.

Wesley: Exo 2:24 - -- Which he seemed to have forgotten, but really is ever mindful of. This God had an eye to, and not to any merit of theirs in what he did for them.
Which he seemed to have forgotten, but really is ever mindful of. This God had an eye to, and not to any merit of theirs in what he did for them.

Wesley: Exo 2:24 - -- Moses looked upon them and pitied them, but now God looked upon them and helped them.
Moses looked upon them and pitied them, but now God looked upon them and helped them.

Wesley: Exo 2:24 - -- A favourable respect to them as his own. The frequent repetition of the name of God intimates, that now we are to expect something great. His eyes whi...
A favourable respect to them as his own. The frequent repetition of the name of God intimates, that now we are to expect something great. His eyes which run to and fro through the earth, are now fixed on Israel, to shew himself strong, to shew himself a God in their behalf.
JFB -> Exo 2:11; Exo 2:11; Exo 2:11; Exo 2:12; Exo 2:13-14; Exo 2:15; Exo 2:15; Exo 2:15; Exo 2:16-22; Exo 2:16-22; Exo 2:23
JFB: Exo 2:11 - -- 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 ...
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.

JFB: Exo 2:11 - -- 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 t...
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.

JFB: Exo 2:11 - -- 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 barb...
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.

JFB: Exo 2:12 - -- 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 j...
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.

JFB: Exo 2:13-14 - -- His benevolent mediation in this strife, though made in the kindest and mildest manner, was resented, and the taunt of the aggressor showing that Mose...
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).

His flight took place in the second year of Thothmes I.

JFB: Exo 2:15 - -- 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 ...
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.

JFB: Exo 2:16-22 - -- 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...
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.

JFB: Exo 2:16-22 - -- Were shepherdesses to whom Moses was favorably introduced by an act of courtesy and courage in protecting them from the rude shepherds of some neighbo...
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].

JFB: Exo 2:23 - -- The language seems to imply that the Israelites had experienced a partial relaxation, probably through the influence of Moses' royal patroness; but in...
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.
Clarke: Exo 2:11 - -- When Moses was grown - Being full forty years of age, as St. Stephen says, Act 7:23, it came into his heart to visit his brethren, i.e., he was exci...
When Moses was grown - Being full forty years of age, as St. Stephen says, Act 7:23, it came into his heart to visit his brethren, i.e., he was excited to it by a Divine inspiration; and seeing one of them suffer wrong, by an Egyptian smiting him, probably one of the task-masters, he avenged him and smote - slew, the Egyptian, supposing that God who had given him commission, had given also his brethren to understand that they were to be delivered by his hand; see Act 7:23-25. Probably the Egyptian killed the Hebrew, and therefore on the Noahic precept Moses was justified in killing him; and he was authorized so to do by the commission which he had received from God, as all succeeding events amply prove. Previously to the mission of Moses to deliver the Israelites, Josephus says, "The Ethiopians having made an irruption into Egypt, and subdued a great part of it, a Divine oracle advised them to employ Moses the Hebrew. On this the king of Egypt made him general of the Egyptian forces; with these he attacked the Ethiopians, defeated and drove them back into their own land, and forced them to take refuge in the city of Saba, where he besieged them. Tharbis, daughter of the Ethiopian king, seeing him, fell desperately in love with him, and promised to give up the city to him on condition that he would take her to wife, to which Moses agreed, and the city was put into the hands of the Egyptians."- Jos. Ant. lib. ii., chap. 9. St. Stephen probably alluded to something of this kind when he said Moses was mighty in deeds as well as words.

Clarke: Exo 2:13 - -- Two men of the Hebrews strove together - How strange that in the very place where they were suffering a heavy persecution because they were Hebrews,...
Two men of the Hebrews strove together - How strange that in the very place where they were suffering a heavy persecution because they were Hebrews, the very persons themselves who suffered it should be found persecuting each other! It has been often seen that in those times in which the ungodly oppressed the Church of Christ, its own members have been separated from each other by disputes concerning comparatively unessential points of doctrine and discipline, in consequence of which both they and the truth have become an easy prey to those whose desire was to waste the heritage of the Lord. The Targum of Jonathan says that the two persons who strove were Dathan and Abiram.

Clarke: Exo 2:14 - -- And Moses feared - He saw that the Israelites were not as yet prepared to leave their bondage; and that though God had called him to be their leader...
And Moses feared - He saw that the Israelites were not as yet prepared to leave their bondage; and that though God had called him to be their leader, yet his providence had not yet sufficiently opened the way; and had he stayed in Egypt he must have endangered his life. Prudence therefore dictated an escape for the present to the land of Midian.

Clarke: Exo 2:15 - -- Pharaoh - sought to slay Moses. But Moses fled from the face of Pharaoh - How can this be reconciled with Heb 11:27 : By faith he (Moses) forsook Eg...
Pharaoh - sought to slay Moses. But Moses fled from the face of Pharaoh - How can this be reconciled with Heb 11:27 : By faith he (Moses) forsook Egypt, not fearing the wrath of the king? Very easily. The apostle speaks not of this forsaking of Egypt, but of his and the Israelites’ final departure from it, and of the bold and courageous manner in which Moses treated Pharaoh and the Egyptians, disregarding his threatenings and the multitudes of them that pursued after the people whom, in the name and strength of God, he led in the face of their enemies out of Egypt

Clarke: Exo 2:15 - -- Dwelt in the land of Midian - A country generally supposed to have been in Arabia Petraea, on the eastern coast of the Red Sea, not far from Mount S...
Dwelt in the land of Midian - A country generally supposed to have been in Arabia Petraea, on the eastern coast of the Red Sea, not far from Mount Sinai. This place is still called by the Arabs the land of Midian or the land of Jethro. Abul Farajius calls it the land of the Arabs. It is supposed that the Midianites derived their origin from Midian, the fourth son of Abraham by Keturah, thus: - Abraham, Zimran, Jokshan, Medan and Midian, Raguel, Jethro; see Gen 25:1. But Calmet contends that if Jethro had been of the family of Abraham, either by Jokshan, or Midian, Aaron and Miriam could not have reproached Moses with marrying a Cushite, Zipporah, the daughter of Reuel. He thinks therefore that the Midianites were of the progeny of Cush, the son of Ham; see Gen 10:6.

Clarke: Exo 2:16 - -- The priest of Midian - Or prince, or both; for the original כהן cohen has both meanings. See it explained at large at Gen 15:18 (note). The tr...
The priest of Midian - Or prince, or both; for the original

Clarke: Exo 2:17 - -- The shepherds - drove them - The verb ×™×’×¨×©×™× yegareshum , being in the masculine gender, seems to imply that the shepherds drove away the flo...
The shepherds - drove them - The verb

Clarke: Exo 2:18 - -- Reuel, their father - In Num 10:29 this person is called Raguel, but the Hebrew is the same in both places. The reason of this difference is that th...
Reuel, their father - In Num 10:29 this person is called Raguel, but the Hebrew is the same in both places. The reason of this difference is that the

Clarke: Exo 2:20 - -- That he may eat bread - That he may be entertained, and receive refreshment to proceed on his journey. Bread, among the Hebrews, was used to signify...
That he may eat bread - That he may be entertained, and receive refreshment to proceed on his journey. Bread, among the Hebrews, was used to signify all kinds of food commonly used for the support of man’ s life.

Clarke: Exo 2:21 - -- Zipporah his daughter - Abul Farajius calls her "Saphura the black, daughter of Rewel the Midianite, the son of Dedan, the son of Abraham by his wif...
Zipporah his daughter - Abul Farajius calls her "Saphura the black, daughter of Rewel the Midianite, the son of Dedan, the son of Abraham by his wife Keturah."The Targum calls her the granddaughter of Reuel. It appears that Moses obtained Zipporah something in the same way that Jacob obtained Rachel; namely, for the performance of certain Services, probably keeping of sheep: see Exo 3:1.

Clarke: Exo 2:22 - -- Called his name Gershom - Literally, a stranger; the reason of which Moses immediately adds, for I have been an Alien in a strange land
The Vulgate,...
Called his name Gershom - Literally, a stranger; the reason of which Moses immediately adds, for I have been an Alien in a strange land
The Vulgate, the Septuagint, as it stands in the Complutensian Polyglot, and in several MSS., the Syriac, the Coptic, and the Arabic, add the following words to this verse: And the name of the second he called Eliezer, for the God of my father has been my help, and delivered me from the hand of Pharaoh. These words are found in Exo 18:4, but they are certainly necessary here, for it is very likely that these two sons were born within a short space of each other; for in Exo 4:20, it is said, Moses took his wife and his Sons, by which it is plain that he had both Gershom and Eliezer at that time. Houbigant introduces this addition in his Latin version, and contends that this is its most proper place. Notwithstanding the authority of the above versions, the clause is found in no copy, printed or MS., of the Hebrew text.

Clarke: Exo 2:23 - -- In process of time - the king of Egypt died - According to St. Stephen, (Act 7:30, compared with Exo 7:7), the death of the Egyptian king happened a...
In process of time - the king of Egypt died - According to St. Stephen, (Act 7:30, compared with Exo 7:7), the death of the Egyptian king happened about forty years after the escape of Moses to Midian. The words

Clarke: Exo 2:23 - -- Sighed by reason of the bondage - For the nature of their bondage, see Clarke’ s note on Exo 1:14.
Sighed by reason of the bondage - For the nature of their bondage, see Clarke’ s note on Exo 1:14.

Clarke: Exo 2:24 - -- God remembered his covenant - God’ s covenant is God’ s engagement; he had promised to Abraham, to Isaac, and to Jacob, to give their post...
God remembered his covenant - God’ s covenant is God’ s engagement; he had promised to Abraham, to Isaac, and to Jacob, to give their posterity a land flowing with milk and honey, etc. They are now under the most oppressive bondage, and this was the most proper time for God to show them his mercy and power in fulfilling his promise. This is all that is meant by God’ s remembering his covenant, for it was now that he began to give it its effect.

Clarke: Exo 2:25 - -- And God had respect unto them - וידע ××œ×”×™× vaiyeda Elohim , God knew them, i.e., he approved of them, and therefore it is said that their ...
And God had respect unto them -
The farther we proceed in the sacred writings, the more the history both of the grace and providence of God opens to our view. He ever cares for his creatures, and is mindful of his promise. The very means made use of to destroy his work are, in his hands, the instruments of its accomplishment. Pharaoh orders the male children of the Hebrews to be thrown into the river; Moses, who was thus exposed, is found by his own daughter, brought up as her own son, and from his Egyptian education becomes much better qualified for the great work to which God had called him; and his being obliged to leave Egypt was undoubtedly a powerful means to wean his heart from a land in which he had at his command all the advantages and luxuries of life. His sojourning also in a strange land, where he was obliged to earn his bread by a very painful employment, fitted him for the perilous journey he was obliged to take in the wilderness, and enabled him to bear the better the privations to which he was in consequence exposed
The bondage of the Israelites was also wisely permitted, that they might with less reluctance leave a country where they had suffered the greatest oppression and indignities. Had they not suffered severely previously to their departure, there is much reason to believe that no inducements could have been sufficient to have prevailed on them to leave it. And yet their leaving it was of infinite consequence, in the order both of grace and providence, as it was indispensably necessary that they should be a people separated from all the rest of the world, that they might see the promises of God fulfilled under their own eyes, and thus have the fullest persuasion that their law was Divine, their prophets inspired by the Most High, and that the Messiah came according to the prophecies before delivered concerning him
From the example of Pharaoh’ s daughter, (see Clarke’ s note Exo 2:5), and the seven daughters of Jethro, (Exo 2:16), we learn that in the days of primitive simplicity, and in this respect the best days, the children, particularly the daughters of persons in the highest ranks in life, were employed in the most laborious offices. Kings’ daughters performed the office of the laundress to their own families; and the daughters of princes tended and watered the flocks. We have seen similar instances in the case of Rebekah and Rachel; and we cannot be too pointed in calling the attention of modern delicate females, who are not only above serving their own parents and family, but even their own selves: the consequence of which is, they have neither vigor nor health; their growth, for want of healthy exercise, is generally cramped; their natural powers are prematurely developed, and their whole course is rather an apology for living, than a state of effective life. Many of these live not out half their days, and their offspring, when they have any, is more feeble than themselves; so that the race of man where such preposterous conduct is followed (and where is it not followed?) is in a state of gradual deterioration. Parents who wish to fulfill the intention of God and nature, will doubtless see it their duty to bring up their children on a different plan. A worse than the present can scarcely be found out
Afflictions, under the direction of God’ s providence and the influence of his grace, are often the means of leading men to pray to and acknowledge God, who in the time of their prosperity hardened their necks from his fear. When the Israelites were sorely oppressed, they began to pray. If the cry of oppression had not been among them, probably the cry for mercy had not been heard. Though afflictions, considered in themselves, can neither atone for sin nor improve the moral state of the soul, yet God often uses them as means to bring sinners to himself, and to quicken those who, having already escaped the pollutions of the world, were falling again under the influence of an earthly mind. Of many millions besides David it may truly be said, Before they were afflicted they went astray.
Calvin: Exo 2:11 - -- 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, despisin...
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.â€
(Heb 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.

Calvin: Exo 2:12 - -- 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 rel...
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 (Act 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.

Calvin: Exo 2:13 - -- 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 abandoni...
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.†(Heb 11:25.)
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.

Calvin: Exo 2:14 - -- 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 in...
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. (Act 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. (Psa 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.

Calvin: Exo 2:15 - -- 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 bef...
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 little avail to prepare him for enduring any hardships; so that the Desert may well be called the school in which he was taught, until he was invited to his more difficult charge. As to his “sitting down by a well,†I interpret it, that he sat down there to rest from his fatigue about sunset, that he might ask for hospitality from the people, who he hoped would come at eventide to draw water. From this unprosperous beginning he might conjecture what an uncomfortable reception he had to expect.

Calvin: Exo 2:16 - -- 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 providen...
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
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.

Calvin: Exo 2:18 - -- 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 youn...
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

Calvin: Exo 2:22 - -- 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 rat...
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. (Heb 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.

Calvin: Exo 2:23 - -- 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 ...
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 Psa 106:0, 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.
Defender: Exo 2:11 - -- Moses was forty years old at this time (Act 7:23) and although he had been raised from infancy in Pharaoh's palace and in all the culture and wisdom o...
Moses was forty years old at this time (Act 7:23) and although he had been raised from infancy in Pharaoh's palace and in all the culture and wisdom of the mighty nation of Egypt, (perhaps even being a prospective Pharaoh himself, as the "son" of Pharaoh's daughter - Exo 2:10), he still considered the Hebrews to be "his brethren," and in need of his protection. It seems very likely that he had, by this time, custody of the ancient tablets which he would later compile into the book of Genesis. Joseph had possibly deposited them in his own vaults for safekeeping."

Defender: Exo 2:14 - -- According to Heb 11:27, Moses "feared not the wrath of the king." He would rather suffer affliction with God's people than to live as an Egyptian prin...
According to Heb 11:27, Moses "feared not the wrath of the king." He would rather suffer affliction with God's people than to live as an Egyptian prince, but once he had made that choice, it was essential that he leave both the palace and his own people for a time in order that his life might be spared and he would be able to prepare to lead them out of bondage."
TSK: Exo 2:11 - -- am 2473, bc 1531
Moses : Act 7:22-24; Heb 11:24-26
burdens : Exo 1:11, Exo 3:7, Exo 5:9, Exo 5:14; Isa 58:6; Mat 11:28; Luk 4:18
am 2473, bc 1531
Moses : Act 7:22-24; Heb 11:24-26
burdens : Exo 1:11, Exo 3:7, Exo 5:9, Exo 5:14; Isa 58:6; Mat 11:28; Luk 4:18

TSK: Exo 2:12 - -- he looked : Act 7:24-26
slew : If the Egyptian killed the Hebrew, Moses only acted agreeably to the divine law (Gen 9:6) in thus slaying the Egyptian;...
he looked : Act 7:24-26
slew : If the Egyptian killed the Hebrew, Moses only acted agreeably to the divine law (Gen 9:6) in thus slaying the Egyptian; nor did he violate the law of Egypt; for, according to Diodorus Siculus (1. 1. § 17), ""he who saw a man killed, or violently assaulted on the highway, and did not rescue him, if he could, was punished with death.""Moses, therefore, in this transaction, acted as a brave and good man; especially as at this time there was little probability of obtaining justice on an Egyptian murderer.


TSK: Exo 2:14 - -- Who : Gen 19:9, Gen 37:8-11, Gen 37:19, Gen 37:20; Num 16:3, Num 16:13; Psa 2:2-6; Mat 21:23; Luk 12:14; Luk 19:14, Luk 19:27; Act 7:26-28, Act 7:35
a...

TSK: Exo 2:15 - -- fled : Exo 4:19; Gen 28:6, Gen 28:7; 1Ki 19:1-3, 1Ki 19:13, 1Ki 19:14; Pro 22:3; Jer 26:21-23; Mat 10:23; Act 7:29; Heb 11:27
Midian : Gen 25:2, Gen 2...

TSK: Exo 2:16 - -- the priest : or, prince, Exo 3:1; Gen 14:18, Gen 41:45 *marg.
they came : Gen 24:11, Gen 24:14-20, Gen 29:6-10; 1Sa 9:11
the priest : or, prince, Exo 3:1; Gen 14:18, Gen 41:45 *marg.
they came : Gen 24:11, Gen 24:14-20, Gen 29:6-10; 1Sa 9:11


TSK: Exo 2:20 - -- call him : Gen 24:31-33, Gen 18:5, Gen 19:2, Gen 19:3, Gen 29:13, Gen 31:54, Gen 43:25; Job 31:32, Job 42:11; 1Ti 5:10; Heb 13:2

TSK: Exo 2:21 - -- content : Exo 2:10; Gen 31:38-40; Phi 4:11, Phi 4:12; 1Ti 6:6; Heb 11:25, Heb 13:5; Jam 1:10
Zipporah : Exo 4:20-25, Exo 18:2-6; Num 12:1
content : Exo 2:10; Gen 31:38-40; Phi 4:11, Phi 4:12; 1Ti 6:6; Heb 11:25, Heb 13:5; Jam 1:10
Zipporah : Exo 4:20-25, Exo 18:2-6; Num 12:1

TSK: Exo 2:22 - -- Gershom : i.e. a stranger here, 1Ch 23:14-17
for he said : Exo 2:10, Exo 18:3, Exo 22:21; 1Ch 16:20, 1Ch 29:15; Psa 39:12, Psa 119:19; Act 7:29; Heb 1...

TSK: Exo 2:23 - -- am cir, 2504, bc cir, 1500
in process : Exo 7:7; Act 7:30
the king : Exo 4:19; Mat 2:19, Mat 2:20; Act 12:23, Act 12:24
sighed : Gen 16:11; Num 20:16;...
am cir, 2504, bc cir, 1500
in process : Exo 7:7; Act 7:30
the king : Exo 4:19; Mat 2:19, Mat 2:20; Act 12:23, Act 12:24
sighed : Gen 16:11; Num 20:16; Deu 26:6, Deu 26:7; Psa 12:5
cry : Exo 3:7-9, Exo 22:22-27; Gen 4:10, Gen 18:20, Gen 18:21; Deu 24:15; Jdg 10:11, Jdg 10:12; Neh 9:9; Psa 18:6, Psa 81:6, Psa 81:7, Psa 107:19, Psa 107:20; Isa 5:7, Isa 19:20; Jam 5:4

TSK: Exo 2:24 - -- God heard : Exo 6:5; Jdg 2:18; Neh 9:27, Neh 9:28; Psa 22:5, Psa 22:24, Psa 79:11, Psa 102:20, Psa 138:3
remembered : Gen 15:14-18, Gen 17:7, Gen 18:1...
God heard : Exo 6:5; Jdg 2:18; Neh 9:27, Neh 9:28; Psa 22:5, Psa 22:24, Psa 79:11, Psa 102:20, Psa 138:3
remembered : Gen 15:14-18, Gen 17:7, Gen 18:18, Gen 26:3, Gen 26:24, Gen 28:12-14, Gen 32:28, Gen 46:2-4; Neh 9:8, Neh 9:9; Psa 105:6-13, Psa 105:42, Psa 106:45; Luk 1:72, Luk 1:73

TSK: Exo 2:25 - -- looked : Exo 4:31; 1Sa 1:11; 2Sa 16:12; Job 33:27; Luk 1:25
God : For elohim , God, Houbigant reads aleyhem , unto them; which is countenanced by ...
looked : Exo 4:31; 1Sa 1:11; 2Sa 16:12; Job 33:27; Luk 1:25
God : For
had respect : Heb. knew, Exo 1:8, Exo 3:7, Exo 3:8; Psa 1:6, Psa 55:22; Mat 7:23

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Exo 2:11 - -- Went out unto his brethren - At the end of 40 years. The Egyptian princess had not concealed from him the fact of his belonging to the oppresse...
Went out unto his brethren - At the end of 40 years. The Egyptian princess had not concealed from him the fact of his belonging to the oppressed race, nor is it likely that she had debarred him from contact with his foster-mother and her family, whether or not she became aware of the true relationship.
An Egyptian - This man was probably one of the overseers of the workmen, natives under the chief superintendent Exo 1:11. They were armed with long heavy scourges, made of a tough pliant wood imported from Syria.

Barnes: Exo 2:12 - -- The slaying of the Egyptian is not to be justified, or attributed to a divine inspiration, but it is to be judged with reference to the provocation,...
The slaying of the Egyptian is not to be justified, or attributed to a divine inspiration, but it is to be judged with reference to the provocation, the impetuosity of Moses’ natural character, perhaps also to the habits developed by his training at the court of Pharaoh. The act involved a complete severance from the Egyptians, but, far from expediting, it delayed for many years the deliverance of the Israelites. Forty years of a very different training prepared Moses for the execution of that appointed work.

Barnes: Exo 2:13 - -- Thy fellow - " Thy neighbor."the reproof was that of a legislator who established moral obligations on a recognized principle. Hence, in the fol...
Thy fellow - " Thy neighbor."the reproof was that of a legislator who established moral obligations on a recognized principle. Hence, in the following verse, the offender is represented as feeling that the position claimed by Moses was that of a Judge. The act could only have been made known by the Hebrew on whose behalf Moses had committed it.

Barnes: Exo 2:15 - -- No Egyptian king would have left; such an offence unpunished. But the position of Moses, as an adopted son of a princess, made it necessary even for...
No Egyptian king would have left; such an offence unpunished. But the position of Moses, as an adopted son of a princess, made it necessary even for a despotic sovereign to take unusual precautions.
The land of Midian - The Midianites occupied an extensive district from the eastern coast of the Red Sea to the borders of Moab.

Barnes: Exo 2:16 - -- The Priest of Midian - Reuel Exo 2:18. His name, and the detailed notices in Exo. 18, prove that he was a priest of the one true God who was kn...
The Priest of Midian - Reuel Exo 2:18. His name, and the detailed notices in Exo. 18, prove that he was a priest of the one true God who was known to the patriarchs especially under the name El. The great bulk of his tribe, certainly those who lived farther north and more closely in contact with the Hamites of Canaan, were already plunged in idolatry. The conduct of the shepherds Exo 2:17 may indicate that his person and office were lightly regarded by the idolatrous tribes in his immediate neighborhood.

Barnes: Exo 2:18 - -- Reuel - Or, as in Num 10:29, "Raguel."The name means "friend of God."It appears to have been not uncommon among Hebrews and Edomites; e. g. Gen...
Reuel - Or, as in Num 10:29, "Raguel."The name means "friend of God."It appears to have been not uncommon among Hebrews and Edomites; e. g. Gen 36:4, Gen 36:10. If Reuel be identified with Jethro, a point open to grave objection (see Exo 3:1), then Reuel was his proper name, and Jether or Jethro, which means "excellency,"was his official designation.

An Egyptian - They judged from his costume, or language.

Barnes: Exo 2:21 - -- Moses tells us nothing of what he may have learned from his father-in-law, but he must have found in him a man conversant with the traditions of the...
Moses tells us nothing of what he may have learned from his father-in-law, but he must have found in him a man conversant with the traditions of the family of Abraham; nor is there any improbability in the supposition that, as hereditary priest, Reuel may have possessed written documents concerning their common ancestors.

Barnes: Exo 2:22 - -- Gershom - The first syllable "Ger"is common to Hebrew and Egyptian, and means "sojourner."The second syllable "Shom"answers exactly to the Copt...
Gershom - The first syllable "Ger"is common to Hebrew and Egyptian, and means "sojourner."The second syllable "Shom"answers exactly to the Coptic "Shemmo,"which means "a foreign or strange land."

Barnes: Exo 2:23 - -- In process of time - Nearly forty years Act 7:30. This verse marks the beginning of another section. We now enter at once upon the history of t...
In process of time - Nearly forty years Act 7:30. This verse marks the beginning of another section. We now enter at once upon the history of the Exodus.
Their cry came up unto God - This statement, taken in connection with the two following verses, proves that the Israelites retained their faith in the God of their Fathers. The divine name, "God,"

Barnes: Exo 2:24 - -- Remembered - This means that God was moved by their prayers to give effect to the covenant, of which an essential condition was the faith and c...
Remembered - This means that God was moved by their prayers to give effect to the covenant, of which an essential condition was the faith and contrition involved in the act of supplication. The whole history of Israel is foreshadowed in these words: God heard, remembered, looked upon, and knew them. It evidently indicates the beginning of a crisis marked by a personal intervention of God.
Poole: Exo 2:11 - -- In those days whilst Moses lived at court, and was owned as the son of Pharaoh’ s daughter, and, as some write, designed to succeed Pharaoh in t...
In those days whilst Moses lived at court, and was owned as the son of Pharaoh’ s daughter, and, as some write, designed to succeed Pharaoh in the throne. Moses was grown to maturity , being forty years old, Act 7:23 .
He went out unto his brethren partly by natural affection and inclination, that he might learn the state of his brethren, and help them, as occasion should offer itself; and partly by Divine instigation, and in design that he might give some manifestation to them that he was raised and sent of God to deliver them; as may be gathered from Act 7:25 .

Poole: Exo 2:12 - -- Looked this way and that way not from conscience of guilt in what he intended, but from human and warrantable prudence.
This action of Moses was ext...
Looked this way and that way not from conscience of guilt in what he intended, but from human and warrantable prudence.
This action of Moses was extraordinary, and is not to be justified by the common right of defending the oppressed, which belongs not to private persons, Rom 12:19 ; but only by his Divine and special vocation to be the ruler and deliverer of Israel. Which call of his, howsoever manifested, whether by his father, as Josephus saith, or immediately to himself, was evident to his own conscience, and he gave this as a signal to make it evident to the people.

Poole: Exo 2:13 - -- The next day after that achievement, he returns to execute the office in which God had set him as a judge, whose work it is both to destroy enemies,...
The next day after that achievement, he returns to execute the office in which God had set him as a judge, whose work it is both to destroy enemies, and to reconcile brethren.

Poole: Exo 2:14 - -- Moses feared through the weakness of his faith, which afterwards growing stronger, he feared not that which now he did fear, the wrath of the king...
Moses feared through the weakness of his faith, which afterwards growing stronger, he feared not that which now he did fear, the wrath of the king , Heb 11:27 . Distinguish the times, and scriptures agree which seemed to clash together.

Poole: Exo 2:15 - -- He sought to slay Moses not out of zeal to punish a murderer, but to secure himself from so dangerous a person, probably supposing that this was the ...
He sought to slay Moses not out of zeal to punish a murderer, but to secure himself from so dangerous a person, probably supposing that this was the man foretold to be the scourge of Egypt, and the deliverer of Israel.

Poole: Exo 2:16 - -- The Priest of Midian not of idols, for then Moses would not have married into his family; but of the true God; for some such were in those ancient ti...
The Priest of Midian not of idols, for then Moses would not have married into his family; but of the true God; for some such were in those ancient times here and there, as appears by Melchisedek, though his manner of worshipping God might be superstitious and corrupt: or the Hebrew cohen may here signify a prince , or a potentate , as Gen 41:45 . Nor doth the employment of his daughters contradict that translation, both because principalities were then many of them very small and mean, and because this employment then was esteemed noble, and worthy of great men’ s daughters, as appears from Gen 24:15 29:6 , &c.

Poole: Exo 2:17 - -- The shepherds drove them away that they might enjoy the fruit of their labours, and make use of the water which they had drawn for their own cattle. ...
The shepherds drove them away that they might enjoy the fruit of their labours, and make use of the water which they had drawn for their own cattle.
Moses helped them either by persuading them with fair words, or by force; for Moses was strong, and full of courage and resolution, wherewith the shepherds were easily daunted.

Poole: Exo 2:18 - -- Their father either,
1. Strictly, and then he is the same who elsewhere is called Jethro , Exo 3:1 Ex 18 oft times; and, as some think, Hobab , J...
Their father either,
1. Strictly, and then he is the same who elsewhere is called Jethro , Exo 3:1 Ex 18 oft times; and, as some think, Hobab , Jud 4:11 . Or,
2. Largely, i.e. their grandfather, for such are oft called fathers , as Gen 31:43 2Ki 14:3 16:2 18:3 ; so he was the father of Jethro, or Hobab, Num 10:29 .

Poole: Exo 2:19 - -- They guessed him to be
an Egyptian by his habit and speech, or he told them that he came from thence.
Drew water Heb. in drawing drew , which n...
They guessed him to be
an Egyptian by his habit and speech, or he told them that he came from thence.
Drew water Heb. in drawing drew , which notes that he drew it very diligently and readily, which caused their quick return.

Poole: Exo 2:20 - -- Heb. Have left the man thus , or now, at this time of the day, when it is so late, and he a stranger and traveller.
Heb. Have left the man thus , or now, at this time of the day, when it is so late, and he a stranger and traveller.

Poole: Exo 2:21 - -- Moses was content; or, consented to this desire or offer. And so his present and temporary repose there is turned into a settled habitation. Moses m...
Moses was content; or, consented to this desire or offer. And so his present and temporary repose there is turned into a settled habitation. Moses married Zipporah not instantly, but after some years of acquaintance with the family, as may probably be gathered from the youngness and uncircumcisedness of one of his sons forty years after this, Exo 4:25 . In which time, as Moses would not fail to instruct them in the knowledge of the true God, which he was able excellently to do, so it is likely he had succeeded therein in some measure, and therefore married Zipporah.

Poole: Exo 2:23 - -- In process of time Heb. in those many days , viz. in which he lived or abode there, i.e. after them. In is put for after here, as it is Num 28:2...
In process of time Heb. in those many days , viz. in which he lived or abode there, i.e. after them. In is put for after here, as it is Num 28:26 Isa 20:1 Mar 13:24 , compared with Mat 24:29 Luk 9:36 . After forty years, as appears by comparing Exo 7:7 , with Act 7:30 .
The king of Egypt died and after him one or two more of his sons or successors, and the rest who sought for Moses’ s life, Exo 4:19 .
The children of Israel sighed because though their great oppressor was dead, yet they found no relief, as they hoped to do.

Poole: Exo 2:25 - -- Heb. Knew them, so as to pity and help them; as words of knowledge are oft used, as Psa 1:6 31:7 . He who seemed to have rejected them, now owned ...
Heb. Knew them, so as to pity and help them; as words of knowledge are oft used, as Psa 1:6 31:7 . He who seemed to have rejected them, now owned them for his people, and came for their rescue.
Haydock: Exo 2:12 - -- He slew the Egyptian. This he did by a particular inspiration of God; as a prelude to his delivering the people from their oppression and bondage. ...
He slew the Egyptian. This he did by a particular inspiration of God; as a prelude to his delivering the people from their oppression and bondage. He thought, says St. Stephen, (Acts vii. 25,) that his brethren understood that God by his hand would save them. But such particular and extraordinary examples are not to be imitated. (Challoner) ---
He was inspired, on this occasion, to stand up in defence of the innocent. (Menochius) (St. Thomas Aquinas, [Summa Theologiae] ii. 2, q. 60.) ---
The laws of Egypt required every person to protect the oppressed; or, if unable to do it, he was to call in the aid of the magistrate. (Diodorus i.) (Calmet) ---
Moses looked round to see if there was any help near. He was 40 years old when he was forced to flee.

Haydock: Exo 2:14 - -- Feared. St. Paul, (Hebrews xi. 27,) is speaking of his leaving Egypt, at the head of the people, when he says, not fearing the fierceness of the ki...
Feared. St. Paul, (Hebrews xi. 27,) is speaking of his leaving Egypt, at the head of the people, when he says, not fearing the fierceness of the king. Without being dismayed on this occasion, by the unexpected discovery of what he had done, (which was perhaps undesignedly made public by the Hebrew whom he had rescued,) he resolves not to tempt God. (Haydock)

Haydock: Exo 2:15 - -- Madian . A city and country of Arabia, which took its name from Madian the son of Abraham, by Cetura, and was peopled by his posterity. (Challoner) ...
Madian . A city and country of Arabia, which took its name from Madian the son of Abraham, by Cetura, and was peopled by his posterity. (Challoner) ---
There were, perhaps, some of the descendants of Cham, by his son Chus, intermixed with them; (Haydock) and hence Aaron reproaches the wife of Moses for being a Chusite, Numbers xii. 1. Jethro was a Cinean, descended from the same stock.

Haydock: Exo 2:16 - -- Priest. Hebrew cohen, (or cen, ) means also a prince, as the Chaldean has it. When put in this manner, with the name of a place, it is generally...
Priest. Hebrew cohen, (or cen, ) means also a prince, as the Chaldean has it. When put in this manner, with the name of a place, it is generally taken in this sense. But formerly kings were also priests. Jethro served the true God, like Job, in the midst of a perverse generation, and offered sacrifice to him, when he joined the camp of the Israelites, Exodus xviii. 11. (Calmet)

Haydock: Exo 2:18 - -- Raguel. He had two names, being also called Jethro, as appears from the first verse of the following chapter. (Challoner) ---
He is also called H...
Raguel. He had two names, being also called Jethro, as appears from the first verse of the following chapter. (Challoner) ---
He is also called Hobab and Ceni. (Numbers x. 2; Judges i. 16.) Perhaps Raguel was father of Jethro. (Drusius.)

Haydock: Exo 2:21 - -- Swore. Hebrew Goel is rendered "was willing." ---
Symmachus has, "He conjured Moses;" and Theodotion, "Moses began to dwell." The Septuagint neg...
Swore. Hebrew Goel is rendered "was willing." ---
Symmachus has, "He conjured Moses;" and Theodotion, "Moses began to dwell." The Septuagint neglect the word entirely, "But Moses took up his abode."

Haydock: Exo 2:23 - -- Died in the year of the world 2494. His successor, Amenophis, treading in his footsteps, was drowned 19 years afterwards. (Usher.)
Died in the year of the world 2494. His successor, Amenophis, treading in his footsteps, was drowned 19 years afterwards. (Usher.)

Haydock: Exo 2:25 - -- Knew them; that is, he had respect to them, he cast a merciful eye upon them. (Challoner) ---
Hebrew, "he had regard for them; " and, as some Lati...
Knew them; that is, he had respect to them, he cast a merciful eye upon them. (Challoner) ---
Hebrew, "he had regard for them; " and, as some Latin copies read, delivered them. (Calmet)
Gill: Exo 2:11 - -- And it came to pass in those days, when Moses was grown,.... To man's estate; some of the Jewish writers say he was eighteen, others twenty years of a...
And it came to pass in those days, when Moses was grown,.... To man's estate; some of the Jewish writers say he was eighteen, others twenty years of age e, but Stephen, who is most to be credited, says he was full forty years of age, Act 7:23,
that he went out unto his brethren the Hebrews: whom he knew to be his brethren, either by divine revelation, or by conversing with his nurse, who was his mother; who, doubtless, instructed him while he was with her, as far as he was capable of being informed of things, and who might frequently visit her afterwards, by which means he became apprised that he was an Hebrew and not an Egyptian, though he went for the son of Pharaoh's daughter, which he refused to be called when he knew his parentage, Heb 11:24 now he went out from Pharaoh's palace, which in a short time he entirely relinquished, to visit his brethren, and converse with them, and understood their case and circumstances:
and looked on their burdens; which they were obliged to carry, and were very heavy, and with which they were pressed; he looked at them with grief and concern, and considered in his mind how to relieve them, if possible:
and he spied an Egyptian smiting an Hebrew, one of his brethren; the Egyptian was, according to Jarchi, a principal of the taskmasters of Israel, who was beating the Hebrew for not doing his work as he required, and the Hebrew, according to him, was the husband of Shelomith, daughter of Dibri, Lev 24:11, though others say it was Dathan f.

Gill: Exo 2:12 - -- And he looked this way, and that way,.... All around, to observe if there were any within sight who could see what he did; which did not arise from an...
And he looked this way, and that way,.... All around, to observe if there were any within sight who could see what he did; which did not arise from any consciousness of any evil he was about to commit, but for his own preservation, lest if seen he should be accused to Pharaoh, and suffer for it:
and when he saw that there was no man; near at hand, that could see what he did, and be a witness against him:
he slew the Egyptian, and hid him in the sand; in a sandy desert place hard by, where having slain him with his sword, he dug a hole, and put him into it; See Gill on Act 7:24. Of the slaughter of the Egyptian, and the following controversy about it, Demetrius g, an Heathen writer, treats of in perfect agreement with the sacred Scriptures.

Gill: Exo 2:13 - -- And when he went out the second day,.... The day following:
behold, two men of the Hebrews strove together; which the Jewish writers h take to be D...
And when he went out the second day,.... The day following:
behold, two men of the Hebrews strove together; which the Jewish writers h take to be Dathan and Abiram:
and he said to him that did the wrong; who was the aggressor, and acted the wicked part in abusing his brother:
wherefore smitest thou thy fellow? friend and companion; signifying, that it was very unbecoming, unkind, and unnatural, and that brethren and friends ought to live together in love, and not strive with, and smite one another, and especially at such a time as this, when they were so oppressed by, and suffered so much from their enemies; See Gill on Act 7:26.

Gill: Exo 2:14 - -- And he said, who made thee a prince and a judge over us?.... God had designed him for one, and so he appeared to be afterwards; but this man's meaning...
And he said, who made thee a prince and a judge over us?.... God had designed him for one, and so he appeared to be afterwards; but this man's meaning is, that he was not appointed by Pharaoh's order then, and so had nothing to do to interfere in their differences and quarrels; though Moses did not take upon him to act in an authoritative way, but to exhort and persuade them to peace and love, as they were brethren:
intendest thou to kill me, as thou killedst the Egyptian? if this was Dathan, or however the same Hebrew that he had defended and rescued from the Egyptian, it was very ungenerous in him to upbraid him with it; or if that Hebrew had made him his confident, and acquainted him with that affair, as it was unfaithful to betray it, since it was in favour of one of his own people, it was ungrateful to reproach him with it:
and Moses feared; lest the thing should be discovered and be told to Pharaoh, and he should suffer for it: this fear that possessed Moses was before he fled from Egypt, and went to Midian, not when he forsook it, and never returned more, at the departure of the children of Israel, to which the apostle refers, Heb 11:27 and is no contradiction to this:
and said, surely this thing is known; he said this within himself, he concluded from this speech, that either somebody had seen him commit the fact he was not aware of, or the Hebrew, whose part he took, had through weakness told it to another, from whom this man had it, or to himself; for by this it seems that he was not the same Hebrew, on whose account Moses had slain the Egyptian, for then the thing would have been still a secret between them as before; only the other Hebrew this was now contending with must hereby come to the knowledge of it, and so Moses might fear, that getting into more hands it would come out, as it did; See Gill on Act 7:27. See Gill on Act 7:28. See Gill on Act 7:29.

Gill: Exo 2:15 - -- Now when Pharaoh heard this thing, he sought to slay Moses,.... Both for his killing the Egyptian, which by the laws of Egypt i was death, whether bon...
Now when Pharaoh heard this thing, he sought to slay Moses,.... Both for his killing the Egyptian, which by the laws of Egypt i was death, whether bond or free; and for his taking part with the Hebrews against the Egyptians, and knowing him to be a wise and valiant man, might fear he would put himself at the head of the Hebrews, and cause a revolt of them; and if there was anything in his dream, or if he had such an one, and had the interpretation of it given by his magicians, that an Hebrew child should be born, by whom Egypt would be destroyed; see Gill on Exo 1:15, he might call it to mind, and be affected with it, and fear the time was coming on, and Moses was the person by whom it should be done; and he might be stirred up by his courtiers to take this step, who doubtless envied the growing interest of Moses in his court:
but Moses fled from the face of Pharaoh; not through want of courage, but through prudence, to avoid danger, and preserve his life for future usefulness; and no doubt under a divine impulse, and by the direction of divine Providence, the time for him to be the deliverer of Israel not being yet come:
and dwelt in the land of Midian: a country so called from Midian, one of Abraham's sons by Keturah, Gen 25:2. Jerom k calls it a city, and says it was on the other side of Arabia, to the south, in the desert of the Saracens, to the east of the Red sea, from whence the country was called Midian; and Philo l says, that Moses went into neighbouring Arabia; and which is confirmed by Artapanus m the Heathen historian, who says, that from Memphis, crossing the river Nile, he went into Arabia; and this country was sometimes called Cush or Ethiopia; hence Moses's wife is called an Ethiopian woman, Num 12:1.
and he sat down by a well; weary, thoughtful, and pensive. It may be observed, that it was usual with persons in such like circumstances, being strangers and not knowing well to whom to apply for assistance or direction, to place themselves at a well of water, to which there was frequent resort, both for the use of families and of flocks; see Gen 24:11. This well is now called, as some say, Eyoun el Kaseb, fourteen hours and a half from Magare Chouaib, or "the grot of Jethro" n; but if this was so far from Jethro's house, his daughters had a long way to go with their flock: but some other travellers o speak of a very neat and pleasant village, called Hattin, where they were shown the grave of Jethro, Moses's father-in-law; and in the neighbourhood of that place is a cistern, now called Omar, and is said to be the watering place where Moses met with the daughters of the priest of Midian. A late learned man p thinks, that Sharma, which is about a day and a half's journey southeast from Mount Sinai, is the place where Jethro lived. The Arabic geographer q says, at the shore of the Red sea lies the city Madian, greater than Tabuc, and in it is a well, out of which Moses watered the flocks of Scioaib, that is, Raguel.

Gill: Exo 2:16 - -- Now the priest of Midian had seven daughters,.... Who being a descendant of Abraham might have retained the knowledge of the true God, and might be a ...
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
and they came and drew water, and filled the troughs to water their father's flock; which is no contradiction to their being daughters either of a priest or a prince, which were both high titles and characters; since it was usual in those early times, and in those countries, for the sons and daughters of considerable persons to be employed in such services; See Gill on Gen 29:9.

Gill: Exo 2:17 - -- And the shepherds came and drove them away,.... The daughters of the priest of Midian, and their flock likewise; these were shepherds of some neighbou...
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.

Gill: Exo 2:18 - -- And when they came to Reuel their father,.... Or Ragouel, as the Septuagint; and so Artapanus s calls him. The Targum of Jonathan has it, their father...
And when they came to Reuel their father,.... Or Ragouel, as the Septuagint; and so Artapanus s calls him. The Targum of Jonathan has it, their father's father; and so Aben Ezra says he was; and is the sense of others, induced thereto by Num 10:29, but it does not follow from thence: he said:
how is it that you are come so soon today? it being not only sooner than they were wont to come, but perhaps their business was done in so short a time; that it was marvellous to him that it could be done in it, so quick a dispatch had Moses made, and they through his assistance; and especially it might be more strange, if it was usual, as it seems it was, to be molested by the shepherds.

Gill: Exo 2:19 - -- And they said, an Egyptian delivered us out of the hand of the shepherds,.... A man, who by his habit and by his speech appeared to them to be an Egyp...
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.

Gill: Exo 2:20 - -- And he said unto his daughters, and where is he?.... By the account Reuel's daughters gave of Moses, of his courage and humanity, he was very desirous...
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.

Gill: Exo 2:21 - -- And Moses was content to dwell with the man,.... After he had been called and brought into the house, and had had some refreshment, and after some con...
And Moses was content to dwell with the man,.... After he had been called and brought into the house, and had had some refreshment, and after some conversation had passed between them, and perhaps after some days' stay in Reuel's house; Reuel having observed his disposition and behaviour, and being delighted therewith, proposed to him to take up his residence with him, with which motion Moses was well pleased, and accepted of it:
and he gave Moses Zipporah his daughter; to be his wife. It is not to be supposed that this was done directly; though both Philo u and Josephus w intimate as if it was done at first meeting together; but it is not likely that Reuel would dispose of his daughter so suddenly to a stranger, though he might at once entertain an high opinion of him; nor would Moses marry a woman directly he had so slender an acquaintance with, so little knowledge of her disposition, endowments of mind and religion. The Targum of Jonathan says it was at the end of ten years; and indeed forty years after this a son of his seems to have been young, having not till then been circumcised, Exo 4:22. The author of the Life of Moses says x, that he was seventy seven years of age when he married Zipporah, which was but three years before he returned to Egypt. This circumstance of Moses's marrying Reuel's daughter is confirmed by Artapanus y an Heathen historian; and also by Demetrius z, and expressly calls her Sapphora, who he says was a daughter of Jother or Jethro; and likewise by Ezekiel the tragedian a.

Gill: Exo 2:22 - -- And she bare him a son, and he called his name Gershom,.... Which signifies a "desolate stranger"; partly on his own account, he being in a foreign co...
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.

Gill: Exo 2:23 - -- And it came to pass in process of time that the king of Egypt died,.... According to Eusebius, Orus reigned in Egypt when Moses fled from thence, and ...
And it came to pass in process of time that the king of Egypt died,.... According to Eusebius, Orus reigned in Egypt when Moses fled from thence, and that two more reigned after him, Acenchres and Achoris, who both died before the deliverance of the children of Israel; but according to Bishop Usher b, this was the same king of Egypt under whom Moses was born, and from whose face he fled, who died in the sixty seventh year of his reign, Moses being now sixty years of age, and having been in the land of Midian twenty years; and it was about twenty years after this that he was called from hence, to be the deliverer of his people; for things are often put close together in Scripture, which were done at a considerable distance. And the intention of this notice of the death of the king of Egypt is chiefly to show that it made no alteration in the afflictions of the children of Israel for the better, but rather the worse:
and the children of Israel sighed by reason of the bondage; the severity of it, and its long duration, and seeing no way for their escape out of it:
and they cried, and their cry came up unto God; they not only sighed and groaned inwardly, but so great was their oppression, that they could not forbear crying out aloud; and such was the greatness and vehemency of their cry, that it reached up to heaven, and came into the ears of the Almighty, as vehement cries are said to do, whether sinful or religious; see Gen 18:20.
by reason of the bondage; which may either be connected with their "cry", that that was because of their bondage; or with the "coming" of it unto God, he was pleased to admit and regard their cry, because their bondage was so very oppressive and intolerable.

Gill: Exo 2:24 - -- And God heard their groaning,.... The petitions they put up to him with groans and cries:
and God remembered his covenant with Abraham, with Isaac,...
And 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.

Gill: Exo 2:25 - -- And God looked upon the children of Israel,.... With an eye of pity and compassion, and saw all the hardships they laboured under, and all the injurie...
And God looked upon the children of Israel,.... With an eye of pity and compassion, and saw all the hardships they laboured under, and all the injuries that were done unto them:
and God had respect unto them; had a favourable regard to them; or "knew" b not only them, the Israelites, and loved them, and approved of them, and owned them as his own, all which words of knowledge sometimes signify; but he knew their sorrows and sufferings, and took notice of what was done to them secretly; see Exo 3:7.

expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Exo 2:11; Exo 2:11; Exo 2:11; Exo 2:11; Exo 2:11; Exo 2:11; Exo 2:11; Exo 2:11; Exo 2:12; Exo 2:12; Exo 2:12; Exo 2:12; Exo 2:13; Exo 2:13; Exo 2:13; Exo 2:13; Exo 2:13; Exo 2:13; Exo 2:14; Exo 2:14; Exo 2:14; Exo 2:14; Exo 2:14; Exo 2:14; Exo 2:15; Exo 2:15; Exo 2:15; Exo 2:15; Exo 2:15; Exo 2:15; Exo 2:16; Exo 2:16; Exo 2:16; Exo 2:17; Exo 2:17; Exo 2:17; Exo 2:17; Exo 2:18; Exo 2:18; Exo 2:18; Exo 2:18; Exo 2:19; Exo 2:19; Exo 2:19; Exo 2:20; Exo 2:20; Exo 2:20; Exo 2:20; Exo 2:20; Exo 2:21; Exo 2:21; Exo 2:22; Exo 2:22; Exo 2:22; Exo 2:23; Exo 2:23; Exo 2:23; Exo 2:23; Exo 2:23; Exo 2:24; Exo 2:24; Exo 2:25; Exo 2:25
NET Notes: Exo 2:11 Heb “brothers.” This kinship term is used as a means of indicating the nature of Moses’ personal concern over the incident, since th...


NET Notes: Exo 2:13 Heb “your neighbor.” The word רֵעֶךָ (re’ekha) appears again in 33:11 to describe the ease with ...

NET Notes: Exo 2:14 The term הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a p...

NET Notes: Exo 2:15 The word has the definite article, “the well.” Gesenius lists this use of the article as that which denotes a thing that is yet unknown to...

NET Notes: Exo 2:16 This also has the ingressive sense, “began to fill,” but for stylistic reasons is translated simply “fill” here.


NET Notes: Exo 2:18 Two observations should be made at this point. First, it seems that the oppression at the well was a regular part of their routine because their fathe...

NET Notes: Exo 2:19 The construction is emphatic with the use of the perfect tense and its infinitive absolute: דָלָה דָּ&...


NET Notes: Exo 2:21 The words “in marriage” are implied, and have been supplied in the translation for clarity.

NET Notes: Exo 2:22 Like the naming of Moses, this naming that incorporates a phonetic wordplay forms the commemorative summary of the account just provided. Moses seems ...


NET Notes: Exo 2:24 The two verbs “heard” and “remembered,” both preterites, say far more than they seem to say. The verb שָׁ...

NET Notes: Exo 2:25 Heb “and God knew” (יָדַע, yada’). The last clause contains a widely used verb for knowing, but it lea...
Geneva Bible: Exo 2:11 And it came to pass in those days, when Moses was ( d ) grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egypti...

Geneva Bible: Exo 2:12 And he looked this way and that way, and when he saw that [there was] no man, he ( e ) slew the Egyptian, and hid him in the sand.
( e ) Being assure...

Geneva Bible: Exo 2:14 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 ( f ) feared, and said, S...

Geneva Bible: Exo 2:20 And he said unto his daughters, And where [is] he? why [is] it [that] ye have left the man? ( g ) call him, that he may eat bread.
( g ) In which he ...

Geneva Bible: Exo 2:23 And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they ( h ) cried,...

Geneva Bible: Exo 2:25 And God looked upon the children of Israel, and God had ( i ) respect unto [them].
( i ) He judges their causes or acknowledged them as his own.

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Exo 2:1-25
TSK Synopsis: Exo 2:1-25 - --1 Moses is born, and in an ark cast into the flags.5 He is found, and brought up by Pharaoh's daughter;7 who employs his mother to nurse him.11 He sla...
MHCC: Exo 2:11-15 - --Moses boldly owned the cause of God's people. It is plain from Hebrews 11. that this was done in faith, with the full purpose of leaving the honours, ...

MHCC: Exo 2:16-22 - --Moses found shelter in Midian. He was ready to help Reuel's daughters to water their flocks, although bred in learning and at court. Moses loved to be...

MHCC: Exo 2:23-25 - --The Israelites' bondage in Egypt continued, though the murdering of their infants did not continue. Sometimes the Lord suffers the rod of the wicked t...
Matthew Henry: Exo 2:11-15 - -- Moses had now passed the first forty years of his life in the court of Pharaoh, preparing himself for business; and now it was time for him to enter...

Matthew Henry: Exo 2:16-22 - -- Moses here gains a settlement in Midian, just as his father Jacob had gained one in Syria, Gen 29:2, etc. And both these instances should encourage ...

Matthew Henry: Exo 2:23-25 - -- 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 th...
Keil-Delitzsch: Exo 2:11-15 - --
Flight of Moses from Egypt to Midian. - The education of Moses at the Egyptian court could not extinguish the feeling that he belonged to the people...

Keil-Delitzsch: Exo 2:16-20 - --
Here Moses secured for himself a hospitable reception from a priest of Midian, and a home at his house, by doing as Jacob had formerly done (Gen 29:...

Keil-Delitzsch: Exo 2:21-22 - --
Moses' Life in Midian. - As Reguel gave a hospitable welcome to Moses, in consequence of his daughters' report of the assistance that he had given t...

Keil-Delitzsch: Exo 2:23-25 - --
Exo 2:23-25 form the introduction to the next chapter. The cruel oppression of the Israelites in Egypt continued without intermission or amelioratio...
Constable: Exo 1:1--15:22 - --I. THE LIBERATION OF ISRAEL 1:1--15:21
"The story of the first half of Exodus, in broad summary, is Rescue. The ...

Constable: Exo 2:6--3:7 - --B. Israel's conduct toward Yahweh and Yahweh's treatment of Israel in the period of the judges 2:6-3:6
T...

Constable: Exo 2:11-15 - --4. Moses' flight from Egypt to Midian 2:11-15
Moses was "approaching the age of 40" (Acts 7:23) ...

Constable: Exo 2:16-25 - --5. Moses' life in Midian 2:16-25
This section introduces some of the secondary characters in Exo...
Guzik -> Exo 2:1-25
Guzik: Exo 2:1-25 - --Exodus 2 - Moses' Birth and Early Career
A. Moses' birth and childhood.
1. (1-2) Moses is born - a beautiful child, of the tribe of Levi.
And a ma...

expand allCommentary -- Other
Bible Query: Exo 2:14-15 Q: In Ex 2:14,15 Moses left Egypt fearing the King’s anger, yet in Heb 11:27 Moses left Egypt not fearing the King’s anger.
A: In Exodus 2:14,15...

Bible Query: Exo 2:18 Q: In Ex 2:18, how come Moses’ father-in-law was named Reul, since he was Jethro in Ex 3:1 and 4:18?
A: My own father-in-law has two unrelated nam...

Bible Query: Exo 2:20 Q: In Ex 2:20, how do you pronounce the name "Zipporah", Moses’ wife?
A: Cruden’s Concordance pronounces it with the "o" as the only long vowel ...
