Exodus 2:17

Translation
King James Version
And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.
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KJV (with Strong's)
And the shepherds H7462 came H935 and drove them away H1644: but Moses H4872 stood up H6965 and helped H3467 them, and watered H8248 their flock H6629.
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Complete Jewish Bible
when the shepherds came and tried to drive them away. But Moshe got up and defended them; then he watered their sheep.
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Berean Standard Bible
And when some shepherds came along and drove them away, Moses rose up to help them and watered their flock.
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American Standard Version
And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.
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World English Bible Messianic
The shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.
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Geneva Bible (1599)
Then the shepherds came and droue them away: but Moses rose vp and defended them, and watered their sheepe.
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Young's Literal Translation
and the shepherds come and drive them away, and Moses ariseth, and saveth them, and watereth their flock.
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See also
Genesis 29:10Genesis 21:25Exodus 2:12Genesis 26:15Genesis 26:22
See on the biblical-era map
The Kingdom of Egypt in the Time of Moses
The Kingdom of Egypt in the Time of Moses View full PDF
Moses flees to Midian and returns to Egypt
Moses flees to Midian and returns to Egypt View full PDF
Exodus 2:16-25, Exodus 3:1-10, Acts 7:20-33
Exodus 2:16-25, Exodus 3:1-10, Acts 7:20-33 View full PDF

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In the KJVVerse 1,572 of 31,102

Study This Verse

SUMMARY

Recounts a pivotal moment in Moses' early life in Midian, where he courageously intervened to protect the daughters of Reuel (also known as Jethro) from aggressive shepherds at a well. This spontaneous act of justice not only showcased Moses' innate character as a defender of the vulnerable but also providentially led to his integration into Reuel's household, setting the stage for his subsequent marriage and divine calling.

CONTEXT

  • Literary Context: This verse is situated within the narrative of Moses' flight from Egypt after he killed an Egyptian taskmaster who was beating a Hebrew slave (Exodus 2:11-15). Having sought refuge in the land of Midian, Moses finds himself at a well, a common gathering place and a vital resource in the arid ancient Near East. The preceding verses establish Moses as a fugitive, isolated from his people, yet still possessing a deep-seated sense of justice. His encounter with Reuel's daughters is the catalyst for his integration into Midianite society, moving him from an isolated wanderer to a member of a household, a crucial step in God's providential preparation for his future leadership.
  • Historical & Cultural Context: In the ancient world, wells were not merely sources of water but central hubs for community life, commerce, and social interaction. Access to water was paramount, and disputes over wells were common, often escalating into violence. The scene vividly portrays a prevalent cultural injustice: the exploitation of the weak by the strong, particularly men asserting dominance over women to monopolize essential resources. Shepherds, often rough and competitive, would frequently vie for prime watering times. Women, typically responsible for drawing water, were vulnerable to such aggression. Moses' intervention, therefore, was not merely a polite gesture but a bold act against established social norms of male dominance and resource control, highlighting a deep sense of righteous indignation.
  • Key Themes: Exodus 2:17 contributes significantly to several overarching themes in Exodus and the broader Pentateuch. Firstly, it underscores Divine Providence and Guidance, demonstrating God's sovereign hand guiding Moses' steps even in his exile and seemingly random encounters, orchestrating circumstances for His grander redemptive plan, much like the detailed divine guidance seen in Exodus 3. Secondly, it highlights Moses' innate character of Justice and Compassion, revealing his willingness to defend the oppressed, a quality essential for his future role as Israel's deliverer. This foreshadows his later confrontations with Pharaoh and his advocacy for the enslaved Israelites, echoing themes of God's concern for justice found throughout the law and prophets (e.g., Deuteronomy 10:18). Finally, the event serves as a crucial point of Preparation and Formation for Moses, providing him with a family, a home, and a period of quiet reflection and shepherding in Midian, which would equip him for the immense responsibilities of leading a nation.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • drove them away (Hebrew, gârash', H1644): This primitive root signifies to "drive out from a possession," often implying forceful expulsion, expatriation, or even divorce. In this context, it describes the shepherds' aggressive act of forcibly removing Reuel's daughters from their rightful access to the well, illustrating a clear act of oppression and injustice, depriving them of a vital resource.
  • stood up (Hebrew, qûwm', H6965): A primitive root meaning "to rise" or "to stand," often implying a deliberate, active, and decisive response. Moses did not passively observe the injustice; he actively "rose up" to confront it. This verb suggests a posture of readiness for action, a firm resolve, and a willingness to engage in conflict on behalf of the vulnerable, demonstrating a nascent leadership quality.
  • helped (Hebrew, yâshaʻ', H3467): A primitive root meaning "to be open, wide, or free," and by implication, "to be safe." Causatively, it means "to free" or "to succor" (provide aid). This word is profoundly significant, as it is the root from which "salvation" and "savior" are derived in Hebrew. Moses' act of "helping" or "saving" these women subtly foreshadows his ultimate destiny as the divinely appointed deliverer (yashaʻ) of the Israelites from Egyptian bondage (Exodus 3:10).

Verse Breakdown

  • "And the shepherds came and drove them away:" This initial clause sets the scene of conflict and injustice. The "shepherds" (H7462, râʻâh') represent a common source of oppression in a resource-scarce environment, asserting their dominance, likely by force or intimidation, to prevent the women from accessing the well. The act of "driving them away" (H1644, gârash') was not merely an inconvenience but a grave threat to their livelihood and dignity, as their flocks depended on this water.
  • "but Moses stood up and helped them," This phrase marks the turning point and Moses' pivotal intervention. The adversative "but" highlights Moses' counter-action against the injustice. His act of "standing up" (H6965, qûwm') implies a deliberate, courageous, and active response, moving from observer to intervener. The word "helped" (H3467, yâshaʻ') carries the profound theological weight of "saving" or "delivering," underscoring Moses' innate character as a rescuer and foreshadowing his future role as Israel's deliverer.
  • "and watered their flock." This final clause demonstrates the practical and successful outcome of Moses' intervention. He not only repelled the aggressors but also ensured the women could complete their vital task of watering their animals (H6629, tsôʼn'). This act of service, compassion, and effectiveness directly led to his introduction to Reuel and his subsequent integration into the Midianite community, demonstrating the immediate benefits of righteous action.

Literary Devices

The verse employs several significant literary devices. Contrast is evident between the aggressive, unjust actions of the shepherds and Moses' righteous, compassionate intervention. This highlights Moses' character and sets him apart as a figure of justice. Foreshadowing is powerfully present, particularly through the use of the Hebrew word yashaʻ for "helped." This linguistic choice subtly but profoundly prefigures Moses' ultimate destiny as the divinely appointed deliverer of Israel from Egyptian slavery, establishing a pattern of divine intervention through human agents. Furthermore, the entire scene functions as a form of Type, where Moses' defense of the vulnerable at the well serves as an early prototype of his greater role as a protector and provider for God's people. The well itself can be seen as Symbolism, representing life, sustenance, and a place of significant encounters in biblical narratives.

THEOLOGICAL AND THEMATIC CONNECTIONS

Moses' intervention at the well in Midian is far more than a simple act of chivalry; it is a foundational moment that reveals God's providential hand shaping His chosen instrument and establishing key theological themes. It underscores that God often prepares His leaders in unexpected ways and places, instilling in them a deep sense of justice and compassion for the oppressed, mirroring His own character. This event highlights that even in exile and apparent anonymity, God is at work, orchestrating circumstances to fulfill His redemptive purposes. Moses' willingness to act righteously, even when vulnerable himself, is a testament to the divine spark within him, foreshadowing his future confrontations with Pharaoh and his unwavering advocacy for the enslaved Israelites.

REFLECTION AND APPLICATION

Exodus 2:17 serves as a powerful and timeless call for believers to actively confront injustice wherever it is encountered. Moses, despite being a fugitive and in a precarious situation himself, did not hesitate to stand up for the vulnerable and oppressed. His spontaneous act of defending the defenseless provides a compelling example of courage, compassion, and righteous indignation. It reminds us that God often uses unexpected encounters and our willingness to act righteously to unfold His sovereign plan, even when we feel ill-equipped or out of place. This verse encourages us to be attentive to the needs of others, to speak up for the marginalized, and to act with conviction, trusting that God can use our seemingly small acts of faithfulness for His greater purposes and the good of His kingdom. It challenges us to move beyond passive observation to active intervention, embodying the justice and compassion of God in a broken world.

Questions for Reflection

  • In what areas of my life or community do I see injustice, and how might God be calling me to "stand up" and intervene?
  • What risks might I need to take to defend the vulnerable, and how can I trust God to equip me for such moments?
  • How does Moses' act of "helping" foreshadow God's greater plan of salvation, and how does this inform my understanding of my own role in God's redemptive work?

FAQ

Why is Moses' act of helping the daughters of Reuel significant?

Answer: Moses' intervention is profoundly significant because it is his first recorded act of public justice after fleeing Egypt, demonstrating his innate character as a defender of the oppressed and a leader. It also providentially leads to his integration into Reuel's family, which is a crucial step in God's preparation for his future role as the deliverer of Israel, providing him with a family and a period of quiet formation in Midian before his divine calling at the burning bush.

How does this event foreshadow Moses' future role?

Answer: This event powerfully foreshadows Moses' future role in several ways: his willingness to "stand up" (Hebrew qûwm') against injustice prefigures his bold confrontation with Pharaoh; the Hebrew word for "helped" (Hebrew yâshaʻ') comes from a root meaning "to save" or "deliver," directly hinting at his destiny to deliver the Israelites from slavery; and his compassionate act of watering the flock reflects the pastoral care he would later show for God's people as their leader through the wilderness, providing them with water from the rock.

CHRIST-CENTERED FULFILLMENT

Moses' courageous act of delivering the daughters of Reuel from oppressive shepherds serves as a compelling type, pointing forward to the ultimate Deliverer, Jesus Christ. Just as Moses "stood up" to save the vulnerable from physical oppression, Christ "stood up" against the far greater forces of sin, death, and spiritual bondage, offering profound and eternal salvation to all who are oppressed by spiritual slavery. Moses' compassionate intervention for the weak and marginalized at the well prefigures Christ's profound identification with the outcast and His ultimate sacrifice to provide living water for all who thirst. Jesus is the greater Moses, not merely delivering a nation from physical slavery, but delivering humanity from the spiritual slavery of sin and its consequences, leading His flock to the true springs of eternal life found in Him (John 4:10-14 and John 7:37-38). Through His cross and resurrection, Christ has decisively defeated the ultimate oppressors, offering true freedom and abundant life to all who follow Him (Luke 4:18-19).

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Commentary on Exodus 2 verses 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–22. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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