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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 2:11–15. His four-level outline is real structure in the source text, so it is rendered as structure.
Moses had now passed the first forty years of his life in the court of Pharaoh, preparing himself for business; and now it was time for him to enter upon action, and,
I.He boldly owns and espouses the cause of God's people:
When Moses was grown he went out unto his brethren, and looked on their burdens, Exo 2:11. The best exposition of these words we have from an inspired pen, Heb 11:24-26, where we are told that by this he expressed,
1.His holy contempt of the honours and pleasures of the Egyptian court; he refused to be called the son of Pharaoh's daughter, for he went out. The temptation was indeed very strong. He had a fair opportunity (as we say) to make his fortune, and to have been serviceable to Israel too, with his interest at court. He was obliged, in gratitude as well as interest, to Pharaoh's daughter, and yet he obtained a glorious victory by faith over his temptation. He reckoned it much more his honour and advantage to be a son of Abraham than to be the son of Pharaoh's daughter.
2.His tender concern for his poor brethren in bondage, with whom (though he might easily have avoided it) he chose to suffer affliction; he looked on their burdens as one that not only pitied them, but was resolved to venture with them, and, if occasion were, to venture for them.
II.He gives a specimen of the great things he was afterwards to do for God and his Israel in two little instances, related particularly by Stephen (Act 7:23, etc.) with design to show how their fathers had always resisted the Holy Ghost (v. 51), even in Moses himself, when he first appeared as their deliverer, wilfully shutting their eyes against this day-break of their enlargement. He found himself, no doubt, under a divine direction and impulse in what he did, and that he was in an extraordinary manner called of God to do it. Now observe,
1.Moses was afterwards to be employed in plaguing the Egyptians for the wrongs they had done to God's Israel; and, as a specimen of that, he killed the Egyptian who smote the Hebrew (Exo 2:11, Exo 2:12); probably it was one of the Egyptian taskmasters, whom he found abusing his Hebrew slave, a relation (as some think) of Moses, a man of the same tribe. It was by special warrant from Heaven (which makes not a precedent in ordinary cases) that Moses slew the Egyptian, and rescued his oppressed brother. The Jew's tradition is that he did not slay him with any weapon, but, as Peter slew Ananias and Sapphira, with the word of his mouth. His hiding him in the sand signified that hereafter Pharaoh and all his Egyptians should, under the control of the rod of Moses, be buried in the sand of the Red Sea. His taking care to execute this justice privately, when no man saw, was a piece of needful prudence and caution, it being but an assay; and perhaps his faith was as yet weak, and what he did was with some hesitation. Those who come to be of great faith, yet began with a little, and at first spoke tremblingly.
2.Moses was afterwards to be employed in governing Israel, and as a specimen of this, we have him here trying to end a controversy between two Hebrews, in which he is forced (as he did afterwards for forty years) to suffer their manners. Observe here,
(1.)The unhappy quarrel which Moses observed between two Hebrews, Exo 2:13. It does not appear what was the occasion; but, whatever it was, it was certainly very unseasonable for Hebrews to strive with one another when they were all oppressed and ruled with rigour by the Egyptians. Had they not beating enough from the Egyptians, but they must beat one another? Note,
[1.]Even sufferings in common do not always unite God's professing people to one another, so much as one might reasonably expect.
[2.]When God raises up instruments of salvation for the church they will find enough to do, not only with oppressing Egyptians, to restrain them, but with quarrelsome Israelites, to reconcile them.
(2.)The way he took of dealing with them; he marked him that caused the division, that did the wrong, and mildly reasoned with him: Wherefore smitest thou thy fellow? The injurious Egyptian was killed, the injurious Hebrew was only reprimanded; for what the former did was from a rooted malice, what the latter did we may suppose was only upon a sudden provocation. The wise God makes, and, according to his example, all wise governors make, a difference between one offender and another, according to the several qualities of the same offence. Moses endeavoured to make them friends, a good office; thus we find Christ often reproving his disciples' strifes (Luk 9:46, etc.; Luk 22:24, etc.), for he was a prophet like unto Moses, a healing prophet, a peacemaker, who visited his brethren with a design to slay all enmities. The reproof Moses gave on this occasion may still be of use, Wherefore smitest thou thy fellow? Note, Smiting our fellows is bad in any, especially in Hebrews, smiting with tongue or hand, either in a way of persecution or in a way of strife and contention. Consider the person thou smitest; it is thy fellow, thy fellow-creature, thy fellow-christian, it is thy fellow-servant, thy fellow-sufferer. Consider the cause, Wherefore smitest? Perhaps it is for no cause at all, or no just cause, or none worth speaking of.
(3.)The ill success of his attempt (v. 14): He said, Who made thee a prince? He that did the wrong thus quarrelled with Moses; the injured party, it should seem, was inclinable enough to peace, but the wrong-doer was thus touchy. Note, It is a sign of guilt to be impatient of reproof; and it is often easier to persuade the injured to bear the trouble of taking wrong than the injurious to bear the conviction of having done wrong. Co1 6:7, Co1 6:8. It was a very wise and mild reproof which Moses gave to this quarrelsome Hebrew, but he could not bear it, he kicked against the pricks (Act 9:5), and crossed questions with his reprover.
[1.]He challenges his authority: Who made thee a prince? A man needs no great authority for the giving of a friendly reproof, it is an act of kindness; yet this man needs will interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus when people dislike good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a work for God and against sin but he took too much upon him. Yet Moses was indeed a prince and a judge, and knew it, and thought the Hebrews would have understood it, and struck in with him; but they stood in their own light, and thrust him away, Act 7:25, Act 7:27.
[2.]He upbraids him with what he had done in killing the Egyptian: Intendest thou to kill me? See what base constructions malice puts upon the best words and actions. Moses, for reproving him is immediately charged with a design to kill him. An attempt upon his sin was interpreted an attempt upon his life; and his having killed the Egyptian was thought sufficient to justify the suspicion; as if Moses made no difference between an Egyptian and a Hebrew. If Moses, to right an injured Hebrew, had put his life in his hand, and slain an Egyptian, he ought therefore to have submitted to him, not only as a friend to the Hebrews, but as a friend that had more than ordinary power and zeal. But he throws that in his teeth as a crime which was bravely done, and was intended as a specimen of the promised deliverance; if the Hebrews had taken the hint, and come in to Moses as their head and captain, it is probable that they would have been delivered now; but, despising their deliverer, their deliverance was justly deferred, and their bondage prolonged forty years, as afterwards their despising Canaan kept them out of it forty years more. I would, and you would not. Note, Men know not what they do, nor what enemies they are to their own interest, when they resist and despise faithful reproofs and reprovers. When the Hebrews strove with Moses, God sent him away into Midian, and they never heard of him for forty years; thus the things that belonged to their peace were hidden from their eyes, because they knew not the day of their visitation. As to Moses, we may look on it as a great damp and discouragement to him. He was now choosing to suffer affliction with the people of God, and embracing the reproach of Christ; and now, at his first setting out, to meet with this affliction and reproach from them was a very sore trial of his resolution. He might have said, "If this be the spirit of the Hebrews, I will go to court again, and be the son of Pharaoh's daughter." Note, First, We must take heed of being prejudiced against the ways and people of God by the follies and peevishness of some particular persons that profess religion. Secondly, It is no new thing for the church's best friends to meet with a great deal of opposition and discouragement in their healing, saving attempts, even from their own mother's children; Christ himself was set at nought by the builders, and is still rejected by those he would save.
(4.)The flight of Moses to Midian, in consequence. The affront given him thus far proved a kindness to him; it gave him to understand that his killing the Egyptian was discovered, and so he had time to make his escape, otherwise the wrath of Pharaoh might have surprised him and taken him off. Note, God can overrule even the strife of tongues, so as, one way or other, to bring good to his people out of it. Information was brought to Pharaoh (and it is well if it was not brought by the Hebrew himself whom Moses reproved) of his killing the Egyptian; warrants are presently out for the apprehending of Moses, which obliged him to shift for his own safety, by flying into the land of Midian, Exo 2:15.
[1.]Moses did this out of a prudent care of his own life. If this be his forsaking of Egypt which the apostle refers to as done by faith (Heb 11:27), it teaches us that when we are at any time in trouble and danger for doing our duty the grace of faith will be of good use to us in taking proper methods for our own preservation. Yet there it is said, He feared not the wrath of the king; here it is said he feared, Exo 2:14. He did not fear with a fear of diffidence and amazement, which weakens and has torment, but with a fear of diligence, which quickened him to take that way which Providence opened to him for his own preservation.
[2.]God ordered it for wise and holy ends. Things were not yet ripe for Israel's deliverance: the measure of Egypt's iniquity was not yet full; the Hebrews were not sufficiently humbled, nor were they yet increased to such a multitude as God designed; Moses is to be further fitted for the service, and therefore is directed to withdraw for the present, till the time to favour Israel, even the set time, should come. God guided Moses to Midian because the Midianites were of the seed of Abraham, and retained the worship of the true God among them, so that he might have not only a safe but a comfortable settlement among them. And through this country he was afterwards to lead Israel, with which (that he might do it the better) he now had opportunity of making himself acquainted. Hither he came, and sat down by a well, tired and thoughtful, at a loss, and waiting to see which way Providence would direct him. It was a great change with him, since he was but the other day at ease in Pharaoh's court: thus God tried his faith, and it was found to praise and honour.
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Summary
Exodus 2:11 marks the pivotal moment when Moses, having matured within the Egyptian royal court, deliberately chose to engage with his true identity and the suffering of his enslaved Hebrew kin. His intentional observation of their forced labor culminated in witnessing a brutal act of oppression by an Egyptian against a Hebrew, igniting a profound sense of kinship and justice that irrevocably set him on the path toward his divine calling as Israel's deliverer.
Context
Literary Context
This verse serves as a crucial transition point in the narrative of Exodus. Chapters 1 and the preceding verses of Chapter 2 establish the dire situation of the Israelites under Pharaoh's oppressive regime, including the decree to kill all male Hebrew infants. Moses's miraculous preservation and adoption into Pharaoh's household are detailed in Exodus 2:1-10. Until this point, Moses's life has been one of privilege, seemingly detached from the plight of his people. Verse 11 signals a profound internal and external shift, as Moses actively seeks out his brethren, moving from a passive recipient of divine protection to an active participant in their suffering, thereby setting the stage for his subsequent actions and God's direct call in Exodus 3.
Historical & Cultural Context
The setting is ancient Egypt, a powerful empire known for its monumental building projects and its use of slave labor. The Israelites, descendants of Jacob, had grown numerous, fulfilling God's promise, but their growth was perceived as a threat by the Egyptians, leading to their enslavement (see Exodus 1:8-14). The "burdens" (Hebrew: çᵉbâlâh) refer to the forced, arduous labor, likely involving brick-making and construction, under harsh conditions. An Egyptian "smiting" (Hebrew: nâkâh) a Hebrew was a common, brutal expression of the power dynamic and the dehumanization of the enslaved, reflecting the absolute authority of the taskmasters and the lack of legal recourse for the Hebrews. Moses's intervention, therefore, was not merely an act of personal outrage but a direct challenge to the established social and legal order.
Key Themes
Exodus 2:11 contributes significantly to several overarching themes within the book and the broader Pentateuch. It highlights the theme of Divine Providence, demonstrating how God orchestrates seemingly disparate events—Moses's rescue, his upbringing, and this pivotal encounter—to prepare His chosen instrument for a specific purpose. It underscores the theme of Identity and Kinship, as Moses consciously embraces his Hebrew heritage despite his Egyptian upbringing, foreshadowing the importance of Israel's unique identity as God's chosen people. Furthermore, the verse introduces the theme of Justice and Oppression, setting the stage for God's ultimate intervention to deliver His people from injustice, a theme that resonates throughout the narrative of the Exodus and beyond, emphasizing God's heart for the oppressed, as seen in passages like Psalm 103:6.
Exposition and Analysis
The verse describes a deliberate turning point in Moses's life, characterized by his conscious choices and observations. It moves beyond his miraculous preservation to his active engagement with the plight of his people.
Key Word Analysis
This primitive root signifies more than just physical maturity; it implies becoming "large" in various senses, including stature, mind, or estate. Here, it underscores Moses's transition into adulthood, making his subsequent actions volitional and responsible. He is no longer a child, but a man capable of making significant, life-altering decisions.
This verb denotes a purposeful departure or emergence. Moses did not stumble upon the scene; he intentionally "went out" from the confines of Pharaoh's palace and his privileged life to seek out and engage with his "brethren." This action is a decisive step in identifying with his true lineage and destiny.
While meaning "to see," this root often implies a deeper, more discerning observation, even "to spy" or "to perceive." Moses's "looking on their burdens" suggests an empathetic and intentional assessment of their suffering, not a casual glance. His subsequent "spying" of the Egyptian's act further emphasizes this deliberate, watchful observation that leads to action.
Verse Breakdown
"And it came to pass in those days, when Moses was grown,"
This opening phrase establishes the timing of the event, emphasizing Moses's maturity and readiness for a new phase of life. "In those days" refers to the period following his adoption and upbringing in Pharaoh's household, setting the stage for a significant shift.
"that he went out unto his brethren,"
This clause highlights Moses's proactive decision to seek out his Israelite kin. Despite his royal upbringing, he felt a pull towards his biological family and heritage, demonstrating an emerging sense of identity and loyalty that transcended his privileged status.
"and looked on their burdens:"
This phrase reveals Moses's empathetic observation. "Looked on their burdens" implies more than a casual glance; it suggests a deep, compassionate engagement with the harsh realities of his people's forced labor and suffering under Egyptian oppression. This act of seeing and feeling their pain is crucial to his development.
"and he spied an Egyptian smiting an Hebrew, one of his brethren."
This climactic observation serves as the catalyst for Moses's immediate action. The act of "smiting" (Hebrew: nâkâh, implying a forceful, violent blow, potentially even to kill) represents the brutal reality of the oppression. The repeated emphasis on "one of his brethren" underscores Moses's personal connection and the profound sense of injustice he felt, leading to his impulsive intervention.
Literary Devices
Exodus 2:11 is a Turning Point in Moses's narrative, marking his transition from a life of privilege to active engagement with his people's suffering, which directly leads to his flight and subsequent call. The verse also employs Foreshadowing, as Moses's initial, albeit flawed, attempt to deliver his "brethren" anticipates his future role as the divinely appointed deliverer of Israel. There is a strong element of Contrast between Moses's life in the palace and the brutal realities of the Israelite slaves, highlighting the stark choice he makes. Finally, the repeated phrase "one of his brethren" serves as a form of Emphasis, underscoring Moses's deep and undeniable connection to his Israelite lineage, a bond that transcends his adopted status and fuels his protective instincts.
Theological and Thematic Connections
Exodus 2:11 is a profound illustration of God's sovereign hand preparing His chosen instruments. Moses's unique upbringing and this pivotal encounter were not accidental but part of a divine curriculum, demonstrating how God uses diverse circumstances—even those seemingly contradictory to His ultimate purpose—to shape individuals for His service. His choice to identify with his suffering people, rather than remain in royal comfort, foreshadows the call for believers to embrace their spiritual family and the cost of discipleship. This act of empathy and righteous indignation against injustice aligns with God's character as a deliverer of the oppressed, setting the stage for the greater acts of liberation He would perform through Moses.
Reflection and Application
Exodus 2:11 serves as a powerful mirror for believers today, prompting us to examine our own identity and our response to suffering and injustice. Like Moses, we are called to embrace our spiritual heritage as children of God, recognizing our place within a global family that transcends earthly distinctions of race, class, or nationality. This profound identity should compel us to cultivate deep empathy, actively "looking on the burdens" of those who are marginalized, oppressed, or suffering in our world. While Moses's immediate reaction was impulsive and flawed, his underlying desire for justice was divinely inspired, urging us to speak out and act against injustice. This verse challenges us to move beyond passive observation to compassionate engagement, trusting that God works through our willingness to identify with the suffering of others, even as we seek His wisdom for the right timing and method of intervention, remembering the call to do justice, love mercy, and walk humbly with God.
Questions for Reflection
FAQ
Was Moses's act of killing the Egyptian justified?
The biblical text does not present Moses's act as justified, but rather as a rash and impulsive action driven by righteous indignation. While his empathy for his people and his desire for justice were commendable, his method was not sanctioned by God at that time, nor was it part of God's perfect plan for deliverance. This event leads directly to his flight from Egypt, indicating the severe consequences of his premature and unauthorized action. It highlights that even divinely purposed individuals can act outside of God's perfect timing and method, requiring further refinement and preparation. This period of exile, as seen in Exodus 2:15-22, was essential for Moses's spiritual and personal growth before his divine encounter at the burning bush in Exodus 3:1-10.
Christ-Centered Fulfillment
Moses's identification with his suffering brethren and his initial, albeit flawed, attempt to deliver them from oppression profoundly foreshadows the ultimate Deliverer, Jesus Christ. Unlike Moses, who acted impulsively and had to flee, Christ perfectly identified with humanity in its suffering, not from a position of privilege in an earthly palace, but by humbling Himself to become one of us, taking on the very nature of a servant (Philippians 2:5-8). He did not merely "look on their burdens" but bore the ultimate burden of sin, sickness, and injustice upon Himself on the cross (Isaiah 53:4-6), offering a perfect and complete deliverance from spiritual bondage and the power of death. Moses's righteous indignation against an oppressor points to Christ's ultimate triumph over sin, death, and the devil, bringing true freedom and eternal justice to all who believe in Him, fulfilling the promise of a greater prophet like Moses (Deuteronomy 18:15).