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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 2:5–10. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Moses saved from perishing. Come see the place where that great man lay when he was a little child; he lay in a bulrush-basket by the river's side. Had he been left to lie there, he must have perished in a little time with hunger, if he had not been sooner washed into the river or devoured by a crocodile. Had he fallen into any other hands than those he did fall into, either they would not, or durst not, have done otherwise than have thrown him straightway into the river; but Providence brings no less a person thither than Pharaoh's daughter, just at that juncture, guides her to the place where this poor forlorn infant lay, and inclines her heart to pity it, which she dares do when none else durst. Never did poor child cry so seasonably, so happily, as this did: The babe wept, which moved the compassion of the princess, as no doubt his beauty did, Exo 2:5, Exo 2:6. Note, 1. Those are hard-hearted indeed that have not a tender compassion for helpless infancy. How pathetically does God represent his compassion for the Israelites in general considered in this pitiable state! Eze 16:5, Eze 16:6. 2. It is very commendable in persons of quality to take cognizance of the distresses of the meanest, and to be helpful and charitable to them. 3. God's care of us in our infancy ought to be often made mention of by us to his praise. Though we were not thus exposed (that we were not was God's mercy) yet many were the perils we were surrounded with in our infancy, out of which the Lord delivered us, Psa 22:9, Psa 22:10. 4. God often raises up friends for his people even among their enemies. Pharaoh cruelly seeks Israel's destruction, but his own daughter charitably compassionates a Hebrew child, and not only so, but, beyond her intention, preserves Israel's deliverer. O Lord, how wonderful are thy counsels!
II.Moses well provided with a good nurse, no worse than his own dear mother, Exo 2:7-9.
Pharaoh's daughter thinks it convenient that he should have a Hebrew nurse (pity that so fair a child should be suckled by a sable Moor), and the sister of Moses, with art and good management, introduces the mother into the place of a nurse, to the great advantage of the child; for mothers are the best nurses, and those who receive the blessings of the breasts with those of the womb are not just if they give them not to those for whose sake they received them: it was also an unspeakable satisfaction to the mother, who received her son as life from the dead, and now could enjoy him without fear. The transport of her joy, upon this happy turn, we may suppose sufficient to betray her to be the true mother (had there been any suspicion of it) to a less discerning eye than that of Solomon, Kg1 3:27.
III.Moses preferred to be the son of Pharaoh's daughter (Exo 2:10), his parents herein perhaps not only yielding to necessity, having nursed him for her, but too much pleased with the honour thereby done to their son; for the smiles of the world are stronger temptations than its frowns, and more difficult to resist. The tradition of the Jews is that Pharaoh's daughter had no child of her own, and that she was the only child of her father, so that when he was adopted for her son he stood fair for the crown: however it is certain he stood fair for the best preferments of the court in due time, and in the mean time had the advantage of the best education and improvements of the court, with the help of which, having a great genius, he became master of all the lawful learning of the Egyptians, Act 7:22. Note,
1.Providence pleases itself sometimes in raising the poor out of the dust, to set them among princes, Psa 113:7, Psa 113:8. Many who, by their birth, seem marked for obscurity and poverty, by surprising events of Providence are brought to sit at the upper end of the world, to make men know that the heavens do rule.
2.Those whom God designs for great services he find out ways to qualify and prepare beforehand. Moses, by having his education in a court, is the fitter to be a prince and king in Jeshurun; by having his education in a learned court (for such the Egyptian then was) is the fitter to be an historian; and by having his education in the court of Egypt is the fitter to be employed, in the name of God, as an ambassador to that court.
IV.Moses named.
The Jews tell us that his father, at his circumcision, called him Joachim, but Pharaoh's daughter called him Moses, Drawn out of the water, so it signifies in the Egyptian language. The calling of the Jewish lawgiver by an Egyptian name is a happy omen to the Gentile world, and gives hopes of that day when it shall be said, Blessed be Egypt my people, Isa 19:25. And his tuition at court was an earnest of the performance of that promise, Isa 49:23, Kings shall be thy nursing fathers, and queens thy nursing mothers.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Moses: Or Moyses, in the Egyptian tongue, signifies one taken or saved out of the water.
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Summary
Exodus 2:10 marks the culmination of Moses's miraculous preservation as he is formally adopted into Pharaoh's household and receives his iconic name. This pivotal verse not only concludes the dramatic account of his infancy, safeguarded from Pharaoh's genocidal decree, but also strategically positions him within the very seat of Egyptian power, setting the stage for his divinely appointed role as the deliverer of Israel through God's meticulous providence.
Context
Literary Context
This verse serves as the narrative climax of Moses's infancy account, immediately following the desperate measures taken by his parents to save him from Pharaoh's decree to kill all male Hebrew infants (Exodus 1:22). The preceding verses detail his birth, his mother Jochebed's three-month concealment, and the ingenious plan to place him in an ark on the Nile River. His discovery by Pharaoh's daughter (Exodus 2:5) and the clever intervention of his sister Miriam, which led to Jochebed being hired as his nurse (Exodus 2:7-9), all build to this moment of formal adoption. Exodus 2:10 thus transitions Moses from a vulnerable infant to a prince within the Egyptian court, a critical shift before the narrative leaps to his adulthood and divine calling.
Historical & Cultural Context
Ancient Egypt was a highly stratified society, with the Pharaoh at its apex, considered a divine king. The adoption of a child, especially into the royal family, would have been a significant event, conferring immense privilege and status. While the text doesn't explicitly state the daughter's name, later tradition identifies her as Bithiah. The Nile River was central to Egyptian life, seen as a source of life and fertility, and also a place where divine power could manifest. Pharaoh's decree to kill Hebrew males was a desperate attempt to control the burgeoning Israelite population, reflecting a common ancient Near Eastern fear of foreign groups growing too powerful. Moses's upbringing in the royal palace would have granted him access to the highest levels of Egyptian education, administration, and military training, as later affirmed in Acts 7:22. This unique cultural immersion would prove indispensable for his future role as Israel's leader.
Key Themes
Exodus 2:10 powerfully contributes to several overarching themes in the book of Exodus and the broader Pentateuch. Divine Providence is paramount, illustrating God's sovereign hand in preserving His chosen instrument against overwhelming odds, even using the very agents of oppression to accomplish His will. The theme of Deliverance is subtly introduced through Moses's name, foreshadowing his future role in "drawing out" Israel from bondage. The verse also highlights the theme of Identity and Calling, as Moses, though raised as an Egyptian prince, retains a foundational connection to his Hebrew heritage through his mother's nursing, preparing him for a life of mediating between two worlds. This dual identity is crucial for understanding his unique position as the one chosen by God to lead His people out of slavery, a mission that begins with God's call at the burning bush in Exodus 3.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to be (causatively make) large" in various senses, including physical growth, mental development, increase in estate, or honor. Here, it denotes Moses's physical maturation from infancy to an age where he no longer required a wet nurse, indicating a natural progression of life under divine care.
Derived from a root meaning "to build," this word refers to a son as a "builder of the family name." In this context, it signifies Moses's formal adoption and integration into Pharaoh's daughter's household, granting him the legal status, privileges, and identity of a royal son, despite his Hebrew birth.
This proper noun is derived from the Hebrew verb mâshâh (H4871), meaning "to pull out." Pharaoh's daughter explicitly links the name to the act of "drawing out" from the water. The name itself, Môsheh, grammatically functions as an active participle, meaning "one who draws out." This linguistic nuance, juxtaposed with the passive explanation ("because I drew him out"), is profoundly significant, foreshadowing Moses's future role as the one who would actively "draw out" the Israelites from Egypt.
A primitive root meaning "to pull out" literally or figuratively. This verb is the direct etymological root for Moses's name and is crucial for understanding the name's significance. Pharaoh's daughter uses it to explain her action of retrieving the child from the Nile, highlighting his rescue.
Verse Breakdown
"And the child grew, and she brought him unto Pharaoh's daughter,"
This clause marks the transition from Moses's infancy to his formal entry into the royal household. "The child grew" indicates a period of natural development, during which he was nursed by his biological mother, Jochebed, as arranged by Miriam. Once weaned, Jochebed faithfully fulfilled her part of the agreement, bringing the child to Pharaoh's daughter. This act formalizes the adoption, moving Moses from the hidden Hebrew world to the visible Egyptian court.
"and he became her son."
This phrase emphasizes the legal and relational transformation. Moses was no longer merely a foundling but was officially recognized as the son of Pharaoh's daughter. This adoption conferred upon him royal status, protection, and access to the privileges and education of the Egyptian elite, positioning him uniquely for his future divine mission.
"And she called his name Moses: and she said, Because I drew him out of the water."
This is the climactic moment of the verse, explaining the origin and meaning of Moses's name. Pharaoh's daughter, the one who rescued him, gives him a name directly linked to his miraculous preservation. The Hebrew verb for "drew him out" (mâshâh) directly connects to the name Môsheh. This naming act is not merely descriptive but profoundly prophetic, encapsulating both his past rescue and his future role as the one who would "draw out" his people from bondage.
Literary Devices
The verse employs several significant literary devices. Symbolism is prominent, with "water" representing both the immediate threat to Moses's life (the Nile as a place of death for Hebrew infants) and the means of his salvation (the Nile as the place where he was found and drawn out). This duality foreshadows the later significance of water in the Exodus narrative, particularly the parting of the Red Sea, where water again becomes both a threat to the Egyptians and a path to salvation for Israel. There is also profound Irony in the fact that the very daughter of the Pharaoh who decreed the death of Hebrew male infants becomes the instrument of salvation for the future deliverer of those same people. This highlights God's ability to subvert human plans and use unlikely agents for His purposes. Furthermore, the Etymological Play on Moses's name, Môsheh (meaning "one who draws out") and its connection to mâshâh (meaning "to draw out" in the passive sense, "he was drawn out"), serves as a powerful instance of Foreshadowing. It subtly hints at Moses's dual destiny: first, he was passively saved, and later, he would actively lead his people to freedom, drawing them out of Egypt.
Theological and Thematic Connections
Exodus 2:10 is a powerful testament to God's meticulous Providence and Sovereignty. Despite Pharaoh's decree to eradicate Hebrew male infants, God orchestrates circumstances—a mother's faith, a sister's courage, and the compassion of Pharaoh's daughter—to preserve the one He has chosen to deliver His people. This demonstrates that God's plans cannot be thwarted by human decrees or evil intentions; He works through, and often in spite of, human actions to achieve His redemptive purposes. The verse also underscores the theme of Divine Preparation, showing how God uniquely equips individuals for their specific callings, even using their seemingly adverse or unlikely circumstances (like being raised in the enemy's palace) as part of their training. Moses's name itself becomes a theological statement, encapsulating his identity and destiny as both "one drawn out" and "one who draws out," a pattern of salvation and deliverance that echoes throughout biblical history.
Reflection and Application
Exodus 2:10 offers profound insights for contemporary believers, reminding us that God's sovereign hand is at work even in the most challenging and seemingly chaotic circumstances of our lives. Moses's story encourages us to trust in divine providence, recognizing that God can use unexpected people and unlikely situations to accomplish His purposes. His miraculous preservation and strategic placement in Pharaoh's palace teach us that God often prepares us for our calling in ways we might not anticipate, equipping us with unique skills and experiences through our life's journey, even those that seem contrary to our ultimate destiny. This verse challenges us to embrace our true identity in Christ, understanding that our worth and purpose are not defined by worldly status or circumstances, but by God's calling on our lives. Just as Moses was "drawn out" for a purpose, so too are we, as believers, drawn out of darkness into God's marvelous light to live for His glory and participate in His redemptive work in the world.
Questions for Reflection
FAQ
Why is Moses's name so significant to his life's purpose?
Moses's name, Mosheh (מֹשֶׁה), is profoundly significant because it encapsulates both his miraculous preservation and his divinely appointed mission. Pharaoh's daughter explains the name as "Because I drew him out of the water," linking it to the Hebrew verb mashah (מָשָׁה), meaning "to draw out." While her explanation highlights his passive rescue ("he was drawn out"), the grammatical form of Mosheh itself is an active participle, meaning "one who draws out." This dual meaning is a powerful foreshadowing: Moses was first passively "drawn out" of the water to be saved, and later, he would actively "draw out" the Israelites from their bondage in Egypt, fulfilling his calling as their deliverer.
How does Moses's upbringing in Pharaoh's palace demonstrate God's providence?
Moses's upbringing in Pharaoh's palace is a remarkable demonstration of God's providence because it shows God's ability to use the very instruments of oppression to advance His redemptive plan. Instead of being killed by Pharaoh's decree, Moses was raised within the highest echelons of Egyptian society. This unique environment provided him with the best education, making him "learned in all the wisdom of the Egyptians, and was mighty in words and in deeds" (Acts 7:22). This preparation—including knowledge of Egyptian customs, law, and military strategy—was essential for him to effectively confront Pharaoh and lead the Israelites out of slavery. God strategically placed him in this unlikely setting, equipping him with the necessary skills and understanding for his monumental task, showcasing His intricate and unthwartable plan.
Christ-Centered Fulfillment
Moses, the one "drawn out" of the water to become a deliverer, stands as a profound type of Christ, the ultimate Deliverer. Just as Moses was miraculously preserved from Pharaoh's genocidal decree against male infants, so too was Jesus protected from Herod's similar murderous intent, as recounted in Matthew 2:13-18. Moses was "drawn out" from the waters of chaos and death, foreshadowing Christ's ultimate victory over the powers of sin and death, through which He "draws out" humanity from spiritual bondage into new life and freedom. While Moses led Israel through the Red Sea, a symbolic act of salvation and new beginning, Christ, through His death, resurrection, and the sacrament of baptism, leads His people into a new covenant, delivering them from the dominion of sin and death into eternal life (Romans 6:3-4). Both were uniquely prepared by God for their redemptive missions: Moses through his unlikely royal upbringing and Christ through His perfect divine nature and incarnate humanity, fully equipped to mediate between God and humanity and to bring about the ultimate exodus from spiritual slavery (Hebrews 9:11-14).