Text -- Exodus 2:18 (NET)

2:18 So when they came home to their father Reuel, he asked, “Why have you come home so early today?”

Commentary -- Word/Phrase Notes (per phrase)

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.

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 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 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].

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

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 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 יאל , ³² yal, the Jews themselves are not agreed: many think that it merely expresses consent; others take it to mean “to swear.” And perhaps Bethuel was unwilling to give his daughter to an unknown guest, unless he bound himself by an oath to live there, as otherwise it might be feared that Moses might take away his wife elsewhere. Thus the marriage-vow was a promise to remain. Thence we see the integrity of that age, that the sanction of an oath, through reverence to the name of God, was so strong, that both were contented with this bond.

TSK: Exo 2:18

Exo 3:1, Exo 4:18, Exo 18:1-12, Jethro, or, Jether, Num 19:20, Raguel

Commentary -- Word/Phrase Notes (per Verse)

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 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.

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 , 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 .

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 Hobab and Ceni. (Numbers x. 2; Judges i. 16.) Perhaps Raguel was father of Jethro. (Drusius.)

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'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.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 2:18

¹ tn The verb means “to go, to come, to enter.” In this context it means that they returned to their father, or came home.

² sn The name “Reuel” is given here. In other places (e.g., chap. 18) he is called Jethro (cf. CEV, which uses “Jethro” here). Some suggest that this is simply a confusion of traditions. But it is not uncommon for ancients, like Sabean kings and priests, to have more than one name. Several of the kings of Israel, including Solomon, did. “Reuel” means “friend of God.”

³ tn The sentence uses a verbal hendiadys construction: מִהַרְתֶּן בֹּא (miharten bo’, “you have made quick [to] come”). The finite verb functions as if it were an adverb modifying the infinitive, which becomes the main verb of the clause.

sn 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 father was surprised at their early return, and their answer alluded to the shepherds rather automatically. Secondly, the story is another meeting-at-the-well account. Continuity with the patriarchs is thereby kept in the mind of the reader (cf. Gen 24; 29:1-12).

Commentary -- Verse Range Notes

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 slays an Egyptian.

13 He reproves an Hebrew.

15 He flees into Midian, and marries Zipporah.

22 Gershom is born.

23 God respects the Israelites' cry.

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 doing justice, and to act in defence of such as he saw injured, which every man ought to do, as far as it is in his power. He loved to be doing good; wherever the providence of God casts us, we should desire and try to be useful; and when we cannot do the good we would, we must be ready to do the good we can. Moses commended himself to the prince of Midian; who married one of his daughters to Moses, by whom he had a son, called Gershom, " a stranger there," that he might keep in remembrance the land in which he had been a stranger.

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 us to trust Providence, and to follow it. Events that seem inconsiderable, and purely accidental, afterwards appear to have been designed by the wisdom of God for very good purposes, and of great consequence to his people. A casual transient occurrence has sometimes occasioned the greatest and happiest turns of a man's life. Observe,

I. Concerning the seven daughters of Reuel the priest or prince of Midian. 1. They were humble, and very industrious, according as the employment of the country was: they drew water for their father's flock, Exo 2:16. If their father was a prince, it teaches us that even those who are honourably born, and are of quality and distinction in their country, should yet apply themselves to some useful business, and what their hand finds to do do it with all their might. Idleness can be no one's honour. If their father was a priest, it teaches us that ministers' children should, in a special manner, be examples of humility and industry. 2. They were modest, and would not ask this strange Egyptian to come home with them (though handsome and a great courtier), till their father sent for him. Modesty is the ornament of woman.

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

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 29:10), viz., helping his daughters to water their father's sheep, and protecting them against the other shepherds. - On the form יושׁען for יושׁען vid., Gen 19:19; and for the masculine suffixes to יגרשׁוּם and צאנם , Gen 31:9. תּדלנה for תּדלינה , as in Job 5:12, cf. Ewald , §198 a . - The flock of this priest consisted of nothing but צאן , i.e., sheep and goats (vid., Exo 3:1). Even now there are no oxen reared upon the peninsula of Sinai, as there is not sufficient pasturage or water to be found. For the same reason there are no horses kept there, but only camels and asses (cf. Seetzen , R. iii. 100; Wellsted , R. in Arab. ii. p. 66). In Exo 2:18 the priest is called Reguel , in Exo 3:1 Jethro . This title, "the priest of Midian,"shows that he was the spiritual head of the branch of the Midianites located there, but hardly that he was the prince or temporal head as well, like Melchizedek, as the Targumists have indicated by רבא , and as Artapanus and the poet Ezekiel distinctly affirm. The other shepherds would hardly have treated the daughters of the Emir in the manner described in Exo 2:17. The name רעוּאל ( Reguel , friend of God) indicates that this priest served the old Semitic God El ( אל ). This Reguel, who gave his daughter Zipporah to Moses, was unquestionably the same person as Jethro ( יתרו ) the חתן of Moses and priest of Midian (Exo 3:1). Now, as Reguel's son Chobab is called Moses' חתן in Num 10:29 (cf. Jdg 4:11), the Targumists and others supposed Reguel to be the grandfather of Zipporah, in which case אב would mean the grandfather in Exo 2:18, and בּת the granddaughter in Exo 2:21. This hypothesis would undoubtedly be admissible, if it were probable on other grounds. But as a comparison of Num 10:29 with Ex 18 does not necessarily prove that Chobab and Jethro were the same persons, whilst Exo 18:27 seems to lead to the very opposite conclusion, and התן , like the Greek γαμβρός , may be used for both father-in-law and brother-in-law, it would probably be more correct to regard Chobab as Moses' brother-in-law, Reguel as the proper name of his father-in-law, and Jethro , for which Jether ( praestantia ) is substituted in Exo 4:18, as either a title, or the surname which showed the rank of Reguel in his tribe, like the Arabic Imam , i.e., praepositus, spec. sacrorum antistes . Ranke's opinion, that Jethro and Chobab were both of them sons of Reguel and brothers-in-law of Moses, is obviously untenable, if only on the ground that according to the analogy of Num 10:29 the epithet "son of Reguel"would not be omitted in Exo 3:1.

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 story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

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

This section of the book provides a theological introduction to the judges' deeds, whereas 1:1-2:5 is a historical introduction. It also explains further the presence of Canaanites in the Promised Land.

Constable: Exo 2:16-25

5. Moses' life in Midian 2:16-25

This section introduces some of the secondary characters in Exodus and sets the stage for Moses' call. Its purpose is primarily transitional.

Moses provided water for Jethro's daughters and their sheep in the wilderness (vv. 16-17). Later he provided water for God's people and their flocks in the wilderness (cf. 17:6; Num. 20:7-11). This was the third time that Moses sought to deliver others from harm (v. 17; cf. vv. 12-13).

As "the priest of Midian" (v. 16) Reuel (v. 18) was the spiritual head of his branch of the Midianites.⁵¹ He appears to have been a worshipper of the true God (cf. 18:12-23). At this time he may simply have been a God-fearing Semite.

Moses' years in Midian were years of bitter humiliation. He gave expression to his feelings by naming his first son Gershom (v. 22), meaning "banishment."

"The pride and self-will with which he had offered himself in Egypt as the deliverer and judge of his oppressed brethren, had been broken down by the feeling of exile."⁵²

Moses lived in Midian "many days" (v. 23) before Pharaoh (Thutmose III) died. Stephen said it was a period of 40 years (Acts 7:30).

". . . Moses is at home in the author's view because he has come at last to a people who worship the God of his fathers. The Moses-Midian connection is theological. Suggested deftly in this climactic section of the narrative of chap. 2, that connection will be affirmed in chaps. 3-4 and 18."⁵³

The prayers of the Israelites in their bondage touched God's heart, and He began anew to work for them (cf. 3:7-9). This is another of the many references in Scripture that indicate that prayer affects some of God's actions. Remembering His covenant with the patriarchs God acted for the Israelites by commissioning Moses.

God graciously and sovereignly used Moses' sin (evidently manslaughter, v. 12) to bring ultimate blessing for His chosen people (cf. Rom. 5:20). This is important to observe as we seek to understand God's ways.

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 man of the house of Levi went and took as wife a daughter of Levi. So the woman conceived and bore a son. And when she saw that he was a beautiful child, she hid him three months.

a. So the woman conceived and bore a son: The baby Moses opened his eyes to an unfriendly world. He was born in a superpower of a nation, but was of an alien, oppressed race during a time when all babies such as himself were under a royal death sentence. Nevertheless, Moses had something special in his favor: he was the child of believing parents.

b. A man of the house of Levi went and took as wife a daughter of Levi: Exodus 6:20 tells us the names of Moses' parents: Amram and Jochebed. Jewish legends say that Moses' birth was painless to his mother, that at his birth his face was so beautiful that the room was filled with light equal to the sun and moon combined, that he walked and spoke when he was a day old, and that he refused to nurse, eating solid food from birth.

c. She hid him three months: The parents of Moses did not do this only because of the natural maternal instinct; they did it also out of faith in God. Hebrews 11:23 describes the faith of Moses' parents: By faith Moses, when he was born, was hidden three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king's command.

2. (3-10) Pharaoh's daughter finds Moses.

But when she could no longer hide him, she took an ark of bulrushes for him, daubed it with asphalt and pitch, put the child in it, and laid it in the reeds by the river's bank. And his sister stood afar off, to know what would be done to him. Then the daughter of Pharaoh came down to bathe at the river. And her maidens walked along the riverside; and when she saw the ark among the reeds, she sent her maid to get it. And when she had opened it, she saw the child, and behold, the baby wept. So she had compassion on him, and said, "This is one of the Hebrews' children." Then his sister said to Pharaoh's daughter, "Shall I go and call a nurse for you from the Hebrew women, that she may nurse the child for you?" And Pharaoh's daughter said to her, "Go." So the maiden went and called the child's mother. Then Pharaoh's daughter said to her, "Take this child away and nurse him for me, and I will give you your wages." So the woman took the child and nursed him. And the child grew, and she brought him to Pharaoh's daughter, and he became her son. So she called his name Moses, saying, "Because I drew him out of the water."

a. Laid it in the reeds by the river's bank: In a literal sense, Moses' mother did exactly what Pharaoh said to do: put her son into the river (Exodus 1:22). However, she took care to put him in a waterproofed basket and strategically floated him in the river.

i. But more so, this is a great example of trusting the child's welfare and future to God alone. When Moses' mother let go of that ark made of bulrushes, she was giving up something precious, trusting that God would take care of it, and perhaps find a way to give it back to her.

b. So she had compassion on him: In God's providence, Pharaoh's daughter finds baby Moses, and then hires Moses' own mother to take care of him. Not only does Moses' mother get to still be with her child, now she gets paid for it.

i. God greatly rewarded the faith of Moses' mother, both as she trusted Him as she hid Moses for three months, and as she trusted Him by setting Moses out on the river.

c. And he became her son: Being the adopted son of Pharaoh's daughter, Moses was in the royal family. The ancient Jewish historian Josephus says Moses was heir to the throne of Egypt and that while a young man, Moses lead the armies of Egypt in victorious battle against the Ethiopians.

i. Certainly, he was raised with both the science and learning of Egypt. Acts 7:22 says, Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds. Egypt was one of the most academic and scientific societies on the earth at that time. It is reasonable to think that Moses was instructed in geography, history, grammar, writing, literature, philosophy, and music.

ii. Since he was of the royal family, we expect that as Moses went anywhere, he went in a princely chariot and his guards cried out "bow the knee!" If he floated on the Nile, it was in a magnificent yacht, with musical accompaniment - he lived the royal life. We also know that Moses' Hebrew mother had an influence on his life, so he was certainly raised in the Hebrew heritage of his mother.

d. An ancient Christian writer named Origen had a fanciful allegorical way of interpreting the Scriptures, and what he does with this account of Moses and Pharaoh's daughter is a good example of the peril of over-allegorizing the Scriptures. In Origen's take on this passage:

· Pharaoh represents the devil

· The male and female Hebrew children represent the animal and rational aspects of the soul

· The devil wants to kill the rational character of man, but keep alive his animal character

· The two midwives are the Old and New Testaments

· Pharaoh wants to corrupt the midwives so that the rational character of man will be destroyed

· Because the midwives were faithful, God builds houses of prayer all over the earth

· Pharaoh's daughter represents the church, and gives refuge to Moses - who represents the law

· The waters of the Nile represent the waters of baptism

· When we come to the waters of baptism and take the law into our heart - the royal palaces - then the law grows up into spiritual maturity

i. Clarke says well of this kind of interpretation: "Every passage and fact might then be obliged to say something, any thing, every thing, or nothing, according to the fancy, peculiar creed, or caprice of the interpreter."

B. Moses' escape from Egypt.

1. (11-14) Moses kills an Egyptian and his crime is discovered.

Now it came to pass in those days, when Moses was grown, that he went out to his brethren and looked at their burdens. And he saw an Egyptian beating a Hebrew, one of his brethren. So he looked this way and that way, and when he saw no one, he killed the Egyptian and hid him in the sand. And when he went out the second day, behold, two Hebrew men were fighting, and he said to the one who did the wrong, "Why are you striking your companion?" Then he said, "Who made you a prince and a judge over us? Do you intend to kill me as you killed the Egyptian?" So Moses feared and said, "Surely this thing is known!"

a. When Moses was grown: Acts 7:23 says this happened when Moses was forty years old. Up until then, he was trained and groomed to become the next Pharaoh of Egypt, all the while aware of his true origins because of his mother.

b. He killed the Egyptian: Moses was certainly right in preventing the beating of one of his brethren; yet at the same time this was perhaps a premature attempt to fulfill his destiny. Moses tried to make himself Israel's deliverer in a way that made sense to the way man thinks and plans.

i. Acts 7:23-25 shows us exactly where Moses' heart was: Now when he was forty years old, it came into his heart to visit his brethren, the children of Israel. And seeing one of them suffer wrong, he defended and avenged him who was oppressed, and struck down the Egyptian. For he supposed that his brethren would have understood that God would deliver them by his hand, but they did not understand.

ii. If Moses ever sat down and decided to deliver his people from their Egyptian bondage, he would never plan it this way: "My brother Aaron and I will go to Pharaoh with a special stick that turns into a snake. We'll ask him to let us go back to Canaan, and if he says no, we'll bring plagues of blood in the Nile River, frogs, mosquitoes, flies, cattle disease, boils, hail, locusts, and darkness. If all that doesn't work, we'll kill all the firstborn of Egypt and escape across the Red Sea, which will part for us and flow back to drown the Egyptians. Then we'll cross the wilderness and come to Canaan."

iii. Moses planned the deliverance of Israel the way any man would, and logically saw himself as the key man - because of his accepted leadership among the Egyptians. The only problem was that God was going to deliver Israel and use Moses in a way that no man would ever dream of.

iv. Moses had no idea of it at the time, but he was too big for God to use. Moses tried to do the Lord's work in man's wisdom and power. It wouldn't work. After 40 years of seemingly perfect preparation, Moses had another 40 years of seemingly meaningless waiting to perfect God's preparation.

c. Who made you a prince and a judge over us? Do you intend to kill me as you killed the Egyptian? Moses' leadership was not accepted by the Jewish masses, even though God had made him a prince and a judge over them. Moses, like Jesus, was rejected by Israel at his "first coming."

i. Both Moses and Jesus were:

· Favored by God from birth

· Miraculously preserved in childhood

· Mighty in words and deed

· Offered deliverance to Israel

· Rejected with spite

· Rejected in their right to be ruler and a judge over Israel

ii. Just like Jesus, Moses could not deliver when he lived in the palaces of glory. He had to come down off the throne, away from the palace and into a humble place before he could deliver his people.

2. (15-19) Moses escapes to Midian.

When Pharaoh heard of this matter, he sought to kill Moses. But Moses fled from the face of Pharaoh and dwelt in the land of Midian; and he sat down by a well. Now the priest of Midian had seven daughters. And they came and drew water, and they filled the troughs to water their father's flock. Then the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock. When they came to Reuel their father, he said, "How is it that you have come so soon today?" And they said, "An Egyptian delivered us from the hand of the shepherds, and he also drew enough water for us and watered the flock."

a. Moses fled from the face of Pharaoh: Moses, fleeing for his life, probably felt that God's plan for his life was completely defeated. He probably believed that every chance he ever had to deliver his people was now over and there was nothing he could do. At this point, Moses was right where God wanted him.

b. Dwelt in the land of Midian: If Moses went into the area of Canaan and Syria, he would have found no refuge - there was a treaty between Rameses II and the Hittite king to the effect that fugitives along the northern route to Syria would be arrested and extradited. So Moses went southeast instead, to Midian.

i. In that day Midian described the area on both the west and east sides of the Reed Sea, land that today is both Saudi Arabia (on the east of the Reed Sea) and Egypt (on the Sinai Peninsula, on the west of the Reed Sea).

c. The priest of Midian had seven daughters: Finally coming to Midian, Moses met the daughters of a priest of Midian - likely a descendant of one of Abraham's other children through Keturah named Midian (Genesis 25:1-2).

i. Because of this connection with Abraham, we have good reason to believe he was a true priest, and worshipped the true God. God led Moses to this specific family at this specific time.

d. Moses stood up and helped them, and watered their flock: In Egypt Moses enjoyed life as one of the royal family and was waited on hand and foot. In the distant desert of Midian, Moses finally had an opportunity to be a servant and he did a good job, working hard to help water the flocks of Jethro's daughters.

3. (20-22) Moses is accepted into the family of the priest of Midian.

So he said to his daughters, "And where is he? Why is it that you have left the man? Call him, that he may eat bread." Then Moses was content to live with the man, and he gave Zipporah his daughter to Moses. And she bore him a son, and he called his name Gershom; for he said, "I have been a stranger in a foreign land."

a. Moses was content to live with the man: By taking a wife and having a son, Moses seems to give up on Egypt and his hope of being a deliverer for Israel. Moses was content with where God put him, even though Midian was very different from Egypt.

b. We make a mistake when we think that the years in Midian were a "waiting" time for Moses. They were instead, working years; he had never worked this hard in his life! God trained him, shaping him for his future calling, but Moses was certainly not "on the shelf."

4. (23-25) God remembers Israel and turns His attention to them.

Now it happened in the process of time that the king of Egypt died. Then the children of Israel groaned because of the bondage, and they cried out; and their cry came up to God because of the bondage. So God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God acknowledged them.

a. So God heard their groaning, and God remembered: If Moses "forgot" about Israel in Egypt (in the sense of turning his active attention away from them), God did not. God remembered (again, in the sense of turning His active attention towards them) Israel and their affliction.

b. God remembered His covenant with Abraham, with Isaac, and with Jacob: God did not turn His attention to Israel because they were such good people, but because of the covenant He made with them. He gives His love and attention to us on the same basis - the covenant relationship we have with God through Jesus.

© 2004 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

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 names (in Chinese and English), so I do not think this is unusual. This was probably not thought unusual by Abram/Abraham, Sarai/Sara, Jacob/Israel, Ben-Oni/Benjamin, Zaphenath-Paneah/Joseph, Hoshea/Joshua, Gideon/Jerubbaal, Hananiah/Shadrach, Mishael/Meshach, Azariah/Abednego, and Daniel/Belteshazzar.   People often had different names in different languages, and apparently later acquiring another name was rather common, too as Gideon/Jerubbaal and Hoshea/Joshua could tell you. In this case, Walt Kaiser in A History of Israel p.92, referring to the Ugaritic Textbook by Cyrus H. Gordon (1965), says the name Jethro, (as well as Hobab) are found in the Ugaritic language. Re’u’el means "friend or shepherd of God".   In other cultures, multiple names were also common. In Egypt, Osiris, Wennofer, and Khent-amentiu were all the names of the same idol. Sebek-khu and Djaa were the same person. In Mesopotamia, Ahiqar is the same person as Aba’enlil-dari, and Tiglath-pileser is Pul. The Lipit-Ishtar laws call the same god Enlil and Nunamnir, and Hammurapi’s Law have Inana/Ishtar/Telitum and Nintu/Mama. The Expositor’s Bible Commentary volume 2 p.313 says that dual names for the same person are well known from South Arabic sources too. In addition to providing these examples, Kenneth Kitchen in Ancient Orient and Old Testament (IVP 1966) p.121-124, mentions that double names were common in Canaan, Old South Arabia, the Hurrians, and the Hittites.   Josephus had an alternate explanation. He speculated that Reuel was his name, and Jethro was his title.   See The Expositor’s Bible Commentary vol.2 p.313 for more info, and 1001 Bible Questions Answered p.339-340 for a different treatment of this question.

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 2 (Chapter Introduction)

Overview

Exo 2:1, Moses is born, and in an ark cast into the flags; Exo 2:5, He is found, and brought up by Pharaoh’s daughter; Exo 2:7, who employs his mother to nurse him; Exo 2:11, He slays an Egyptian; Exo 2:13, He reproves an Hebrew; Exo 2:15, He flees into Midian, and marries Zipporah; Exo 2:22, Gershom is born; Exo 2:23, God respects the Israelites’ cry.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 2 (Chapter Introduction)

CHAPTER 2

Moses’ s parentage and birth, Exo 2:1,2 . His mother makes an ark, puts him therein, Exo 2:3 . Pharaoh’ s daughter going to wash herself, seeth him, takes him for her own child, and gives him to his mother to nurse, Exo 2:4-9 . Moses seeing an Israelite wronged by an Egyptian, kills him, Exo 2:11,12 . Pharaoh hearing this, seeks to slay Moses; he flees to Midian, Exo 2:15 . There he rescues Reuel’ s daughters from the violence of the shepherds, Exo 2:17 ; serves Reuel, and marries his daughter Zipporah, Ex 21 . She bears him a son, his name, and the reason of it, Exo 2:22 . God heareth the cry of the Israelites, Exo 2:23-25 .

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 2 (Chapter Introduction)

(Exo 2:1-4) Moses is born, and exposed on the river.

(Exo 2:5-10) He is found, and brought up by Pharaoh's daughter.

(Exo 2:11-15) Moses slays an Egyptian, and flees to Midian.

(Exo 2:16-22) Moses marries the daughter of Jethro.

(Exo 2:23-25) God hears the Israelites.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 2 (Chapter Introduction)

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

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 2 (Chapter Introduction)

INTRODUCTION TO EXODUS 2

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